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COPYRIGHT DEPOSTIV 



CONSTRUCTIVE BIBLE STUDIES 

EDITED BY 

ERNEST DE WITT BURTON 



STUDIES IN THE FIRST 
BOOK OF SAMUEL 

HERBERT LOCKWOOD WILLETT 




Copyright by de Brnnoff, 7904 Courtesy of the American Tissot Society, New York 

SAMUEL AND HIS TWO SONS 



Studies 


in the First 


Book 


of Samuel 


FOR THE USE 
ARY SCHOOLS 
DIVISION OF 


OF CLASSES IN SECOND- 

AND IN THE SECONDARY 

THE SUNDAY SCHOOL 


HERBERT 


BY 

LOCKWOOD WILLETT 







Constructive Bible Studies ! 
secondary series 


CHICAGO 

THE UNIVERSITY OF CHICAGO PRESS 

1909 






w^ 



LIBRARY of CONGRESS 

Two Cooies Received 

MAft 17 W09 
CLASS ou KX& No, 



Copyright 1908 By^ 
The University of Chicago 



Published March 1909 



0/ 



tf 



Vi 



Vi 



V 



Composed and Printed By 

The University of Chicago Press 

Chicago, Illinois, U. S. A. 



\ °° 



TO 

MY MOTHER 
My First Teacher 



TABLE OF CONTENTS 

PAGE 

Illustrations and Map xiii 

Editor's Preface xv 

A Foreword to the Pupil xxix 

The First Book of Samuel — Introductory Remarks xxxiii 

SECTION 

I. Samuel's Parents, i : 1-90 1 

II. Hannah's Vow, 1:96-1 ga 5 

III. Birth and Presentation of Samuel, 
1:196-28 8 

IV. Hannah's Song of Thanksgiving, 2:1-11 11 
V. The Sins of Eli's Sons, 2:12-17 . . 15 

VI. Samuel's Growth, 2:18-26 .... 18 

VII. A Prophet's Warning, 2:27-36 ... 21 

VIII. Samuel's Night Call, 3 : 1-9 .... 26 

IX. The Message to Samuel, 3:10 — 4:1a . 30 

X. The Ark Taken into Battle, 4:16-9 . 34 

XI. The Disastrous Battle of Aphek, 4: 

10-22 38 

XII. The Ark among the Philistines, 

5 :i -!2 43 

XIII. Preparations for the Return of the 

Ark, 6 : 1-9 48 

XTV. The Ark Brought Back, 6 : 10 — 7 : 1 . 52 

XV. Samuel's Work of Reform, 7 : 2-4 . 57 

XVI. The Battle of Ebenezer, 7:5-17 . . 60 

XVII. The Demand for a King, 8:1-9. . . 66 

XVIII. Samuel's Warning, 8:10-22 .... 70 

XIX. Saul's Search, 9 : 1-14 76 



Samuel 



XX. Meeting of Saul and Samuel, 9:15-25 . 82 

XXI. Saul Anointed, 9 : 26 — 10:16. ... 87 

XXII. Saul Chosen King, 10:17-27 . . . 93 

XXIII. Relief of Jabesh-gilead, 11:1-15 . 97 

XXIV. Samuel's Farewell Address to Israel, 
12:1-25 io 3 

XXV. Saul's Sacrifice, 13:1-1 5a .... no 

XXVI. Philistine Oppression, 13:156-23 . . 116 

XXVII. Jonathan's Exploit, 14:1-16 . . . 120 
XXVIII. Saul's Defeat of the Philistines, 14: 

J 7-35 I2 5 

XXIX. Jonathan's Deliverance, 14:36-46 . . 130 

XXX. Saul's Wars and Household, 14:47-52 133 
XXXI. Saul's Campaign against Amalek, 15: 

i-9 x 36 

XXXII. Samuel's Rebuke of Saul, 15:10-35 . 140 

XXXIII. Samuel's Choice of David, 16:1-13 148 

XXXIV. David Brought to Saul, 16:14-23 153 
XXXV. Goliath's Challenge, 17:1-11 . . . 157 

XXXVI. David in the Camp, 17:12-31 . . 160 
XXXVII. David's Victory over Goliath, 17: 

3 2 "S4 !66 

XXXVIII. David at Saul's Court, 17:55 — 18:5 173 
XXXIX. Saul's Jealousy of David, 18:6-16 . 176 
XL. David Marries Michal, 18:17-30 . . 180 
XLI. Saul's Plots against David, 19:1-17 . 186 
XLII. David's Flight to Samuel, 19:18-24 . 191 
XLIII. The Friendship of David and Jona- 
than, 20:1-23 • • x 94 

XLIV. Parting of David and Jonathan, 20: 

24-42 200 



Table of Contents 



XLV. 

XLVI. 

XLVII. 

XLVIII. 

XLIX. 

L. 

LI. 

LII. 

Lin. 

LIV. 

LV. 

LVI. 



David's Visit at Nob, 21:1-9 ... 205 

David at the Court of Achxsh, 21 : 10-15 210 

David at Adullam and in Moab, 22 : 1-5 213 

Saul's Slaughter of the Priests, 22: 

6-23 216 

David at Keilah, 23:1-14 .... 222 

Jonathan's Visit to David, 23 : 15-18 227 

David Pursued by Saul, 23:19-29 . 229 

David's Magnanimity, 24:1-22 . . 232 

David and Nab al, 25:1-22 .... 238 

David and Abigail, 25 : 23-44 .... 245 

David Spares Saul's Life, 26:1-25 . 251 

David among the Philistines, 27:1 — 



28:2 



258 
264 



LVII. Saul and the Woman of En-dor, 28 : 3-25 

LVIII. David and the Philistine Invasion, 

29:1-11 271 

LIX. David and the Amalekites, 30:1-31. 276 

LX. The Battle of Mt. Gilboa, 31:1-13 . 284 

Review Questions on the First Book of Samuel . 289 

Dictionary of Words Used in the First Book of 

Samuel 293 



ILLUSTRATIONS AND MAP 

PAGE 

Samuel and His Two Sons .... Frontispiece • 

Ruins of Shiloh 2 

A Young Arab 25 

An Oriental Lamp 27 

An Assyrian 42 

Bethel 62 

A Well at Beersheba 67 

Farmer and Plough 71 

An Olive Tree 73 

Women with Water Jars 79 

A Palestinian House . 83 

Mound of Beisan 86 

Rachel's Sepulchre 89 

Oxen Ploughing 99 

Rutns of a Gate 102 

The Rtver Jordan 113 

A Mattock 117 

A Shovel or Spade 117 

An Ancient Altar 124 

Ancdznt Harps 155 

A Moabite Warrior 165 

Head of David — Michelangelo 167 

Modern Arabs 185 

Winnowing Grain . 223 

A Native of Syria . 237 

Loaves of Bread 242 

The Plain of Jezreel 273 

Hebron .....* 281 

Map of Canaan facing 293 > 

xiii 



EDITOR'S PREFACE 

This book constitutes a companion volume to the 
previously published " Studies in the Gospel Accord- 
ing to Mark." It aims to meet the same need in 
Old Testament study as that which the latter sup- 
plies in the case of the New Testament. Both are 
prepared for the same grade of pupils. 

The editor of the series in which this volume 
appears holds the firm conviction that the Sunday 
school should have a curriculum of study, based 
on thorough knowledge of the Bible and intelligent 
understanding of the principles of teaching. Such 
a curriculum will, in the nature of the case, be 
graded both with respect to the Scripture material 
employed in its successive years and in respect to the 
method of using this material. The Epistle to the 
Ephesians cannot profitably be employed in teach- 
ing children six or seven years old, nor are children 
of that age ready for broad historical generalizations. 

Though well aware that experience is likely to 
call for modification of any curriculum that, with 
the limited experiments that have yet been made 
in Sunday-school teaching under a graded curricu- 
lum, can now be framed, the plan which has most 
commended itself to the editors of this series, as a 
working scheme on which to undertake the prepara- 



xvi Samuel 

tion of the textbooks for such a curriculum, is the 
following : 

I. THE ELEMENTARY DIVISION 

The Kindergarten. — Elementary moral and religious truths, 
conveyed through the medium of the simple story, and made 
real to the child by his having immediate opportunity to 
express in play or picture-work his idea of the truths presented 
to him. 

Grades 1-3. — Stories and verses from the Bible, with free 
use of pictures for purposes of illustration. 

Grade 4. — The books of the Bible: an elementary course 
in Biblical Introduction intended to give the pupils a true 
conception of the Bible as a collection of religious books of 
varied literary form and specific purpose, including reading 
of appointed portions and the memorizing of selected passages. 
Such a course should, availing itself of the narrative character 
of much of the biblical literature, and of the historical setting 
of that which is not narrative in character, cast its instruction 
very largely in story-form, and so adapt it to the stage of 
intellectual development which the pupils for which it is in- 
tended have reached. 

Grades 5-7. — Biblical biography, including the lives of 
Old Testament heroes, of Jesus, and of the apostles. 

II. THE SECONDARY DIVISION 

Grades 8-10. — Studies of separate books of the Bible; e.g., 
the Gospel of Mark and the Epistle to the Philippians; the 
First Book of Samuel, and one or more of the Minor 
Prophets. 

Grades 11-14. — Biblical history, including both events and 
teaching: a year and a half on Old Testament history, a year 
and a half on the life of Christ, and a year on the apostolic 
age. 



Preface xvii 

III. THE ADULT DIVISION 

Elective courses. • 

The present book falls under Division II. It 
is intended for classes of the eighth to tenth grades, 
and for pupils of a similar degree of advancement in 
academies and other schools in which instruction in 
the Bible is given, or in the home. In the preceding 
stages of the curriculum, as marked out above, the 
unit of instruction, so to speak, is at first the story, 
lodged in the child's quick and retentive memory, 
and made the vehicle of religious instruction. Thus 
far he knows the Bible only in detached fragments 
and his horizon is in each case limited to the single 
narrative. Next he is given (in the fourth grade) a 
bird's-eye view of the whole Bible, and gains some 
impression of the richness and variety of its contents. 
Then the life-story of an individual is made the unit 
of study, and for a period of three years, in a series of 
simple biographical studies, the pupil makes the 
acquaintance of the great men of the Bible. He is 
presently to pass to a constructive study of biblical 
history in its successive periods in which the books 
of the Bible are to be the sources for such con- 
structive historical work. As the stepping-stone 
to his historical study in which the pupil shall 
build up the great history of divine revelation 
through prophets, Christ, and apostles, this book, 
with others of a similar kind which it is hoped 
will follow it, takes a single book of the 



xviii Samuel 

Bible as the unit and seeks to find out its 
meaning. 

Two specific purposes have been kept con- 
stantly in mind in the preparation of this volume. 
From the intellectual point of view, the aim has 
been to train the pupils in the proper way of ap- 
proaching and using a book of the Bible; in short, 
to teach them in a simple and practical way the art 
of interpretation as applied to such books as those 
of the Bible. By no means losing sight of the. 
religious aim which must pervade all Bible study in 
the Sunday school, the effort has been to promote 
the achievement of that end by joining with it in 
this particular book the intellectual purpose to 
illustrate, and by illustrating to teach, the art of 
interpretation. The importance of this has been, in 
my judgment, too little recognized in Sunday-school 
work. Rightly emphasizing the importance of 
making moral and religious impressions, yet im- 
patient to make such impressions at once, we have 
overlooked the fact that it is precisely the facts and 
truths of the Scripture by which these impressions 
are to be made, and that these facts and truths are 
reached only by interpretation. For interpretation 
is simply the process of discovering the meaning of 
things; as applied to a book, the discovery of the 
thought of the writer of that book. The conviction, 
that to help the pupils in our Sunday schools to 
acquire the interpretative attitude toward the books 



Preface xix 

of the Bible would be to render to them a most valu- 
able service, has controlled the work from beginning 
to end. 

But the book has a specific religious purpose also, 
not divorced from its intellectual aim, but insepa- 
rably associated with it. For in the very process of 
learning to interpret the Book of Samuel the pupils 
will at the same time acquire a thorough knowledge 
of one of those books which tell the story of God's 
revelation of himself to man in terms of human life. 
Pupils of the age for which this book is intended are 
precisely at that stage of development in which 
biography — the life of the individual — makes its 
appeal to them. Among the characters which the 
Old Testament presents, none are more interesting 
or instructive morally and religiously than the three 
with which this book deals — Samuel, Saul, and 
David. 

The Questions, though the last portion of the 
material under each section to be used in the study 
of that section, are, after the text of Samuel itself, 
the center of the book. Though no classification of 
them has been introduced, both because it is de- 
sirable to make the structure of the book as simple 
as possible, and because the classification would be 
of no special benefit to the pupil, they fall, in 
general, into three classes — questions of attention, 
questions of investigation, and questions of reflection 
and application. 



xx Samuel 

Much of the meaning which it is the business of 
interpretation to find can be gained even by young 
pupils simply by giving attention to what stands 
written on the page. And the teacher who seeks to 
teach interpretatively must ask many questions which 
the pupil can answer by simply giving attention to 
the text before him. 

But not all the meaning of a book will for every 
reader yield itself to mere attention. To attention 
must be added investigation. Many questions are 
asked in this book which a pupil twelve years of age 
cannot answer by looking at the text, however 
attentively. The Book of Samuel does not tell 
where all the cities which it mentions are located, 
nor give the meaning of all the words that it uses, 
such as "Ashtaroth," "diviners," "teraphim." How 
is the pupil to obtain the answers to these questions ? 
In so far as they pertain to the meanings of words, a 
dictionary of the proper sort will furnish the answer. 
And just because, on the one hand, searching for 
these words in a dictionary slowly lodges in the 
pupil's mind the thought that he is looking for mean- 
ings, and, on the other, most pupils of the Sunday 
school do not possess the kind of a dictionary which 
is needed for the study of Samuel, this book con- 
tains a Dictionary, which undertakes briefly to define 
or explain those words of the text which it may be 
supposed the pupil may not understand without such 
help. To direct the pupil's attention to the Diction- 



Preface xxi 

ary and to cultivate the habit of using it, the words 
defined or explained are marked where they occur in 
the notes or questions with a f. The teacher is 
urged to insist upon the pupil looking up all such 
words in the Dictionary and fixing in mind the 
meaning of such words as are there defined, and the 
main facts about the persons and places there 
described. Indeed, the teacher should do what the 
book cannot well do — teach the pupil to form the 
habit of referring to the Dictionary to define or 
explain all words of which, on his first attentive read- 
ing of the text, he finds that he does not know the 
meaning or reference. 

But not all the information which a young student 
needs consists in definitions of words or facts con- 
cerning persons or places mentioned in Samuel. 
The necessary further information has been sup- 
plied in the Explanatory Notes. The pupil should 
be taught not to make these his first resource for 
the discovering of the meaning of the passage, but 
to turn to them only when neither his own powers 
of attention nor the help of the Dictionary give him 
the key to the meaning of the passage under study. 
Used in this way they will also serve the purpose of 
suggesting to him matters that he may have so 
entirely overlooked as not even to have raised a 
question concerning them. Above all, let not the 
teacher fall into the mistake, or allow the pupil to 
commit the error, of thinking that the study of the 



xxii Samuel 

Explanatory Notes is the study of the text of Samuel. 
It is the meaning of the text, the thought of the 
writer, that is to be sought. The Notes are merely 
a last resource to assist in the achievement of this 
end. 

But not even thus is our whole purpose in studying 
Samuel attained. Were it so, questions of attention 
and investigation would be the only ones called 
for. But that the results of interpretation may 
really be appropriated by the student, made a part 
of his mental possession valuable for his moral devel- 
opment, he needs to reflect upon the facts and truths 
which interpretation gives him, and to consider how 
these truths concern him. And so there have been 
included, though without any special label, questions 
intended to lead to such reflection and to suggest such 
applications. 

The Review Questions do not differ materially 
in aim from those which pertain to the separate 
sections; they simply deal with the text in larger 
portions and finally with the whole book. For true 
interpretation does not leave the book as a series of 
detached pieces, but, while breaking it into parts for 
study, seeks to bind them all together again into the 
unity which the book constituted in the mind of the 
author. 

The Foreword to the Pupil suggests how he 
should prepare his lesson. The teacher may 
profitably follow substantially the same method in 



Preface xxiii 

the preparation of the weekly or daily lesson. He 
will do well, however, to prepare himself for the work 
as a whole by making himself familiar with the 
history of the Hebrew people from the time of the 
conquest of Palestine to the death of David, that he 
may study Samuel against the background of the 
times to which he belonged, and gain a larger knowl- 
edge of the Book of Samuel than can be had by 
preparing the lesson week by week or day by day. 
For this purpose he will find Wade, Old Testament 
History, or Kent, History of the Hebrew People, 
Vol. I, useful helps. One or both should, if possible, 
be read through before beginning to teach the pres- 
ent book. To gain the needful acquaintance with 
the First Book of Samuel it should be read through 
repeatedly before beginning to teach it. Further 
help in this direction may also be gained by using 
A. R. S. Kennedy's Samuel, Introduction, Revised 
Version, with Notes, Index, and Maps. 

It scarcely needs to be said, but it is of the highest 
importance for the teacher to remember, that to his 
study of the Scripture he should add sympathetic 
study of his pupils and a thoughtful consideration of 
the question how he can so bring the thought of 
the narrative before his pupils that it shall help 
them to understand the life and teachings of Samuel, 
as one of the prophets who by faithful and coura- 
geous work in his own generation prepared the way 
for the teachings of Jesus, in whom alone as the 



xxiv Samuel 

Final Prophet and Savior of the world the affection 
and hope of the student must be centered. 

The class exercise may consist in the practical 
repetition of the process of study, with the exception 
of the writing of answers to the Questions, or may 
be devoted to reading the text, asking the questions, 
and discussing the pupil's answers. The teacher 
who has prepared himself to teach in the spirit de- 
scribed above will not lack for opportunities to make 
his teaching religiously impressive. Often perhaps he, 
will let the deed or teaching of the biblical hero make 
its own impression, yet he should always be alert to 
respond to the pupil's question or suggestion, and 
when opportunity favors, to deepen by a sympathetic 
and judicious word the effect of the Scripture on the 
pupil's mind. If the pupils have difficulty at first in 
grasping the method of study, it would certainly 
be wise to devote the class hour for a few Sundays 
to the study of the lesson, pupil and teacher together, 
the teacher having first made sure that he himself 
has learned the method. 

The pupil's written answers should be handed to 
the teacher, who will carefully correct them at home, 
corrections and suggestions being made in writing, 
and the papers returned to the pupil the following 
Sunday. 

Of the points already spoken of, three seem to 
be of sufficient importance to call for an additional 
word of emphasis and suggestion to the teacher. 



Preface xxv 

First, do not let the study of the Notes displace, in 
the mind of the 'pupil or in practice, the study of 
the Bible itself. Cultivate the habit of attentive 
reading of the Scripture as the beginning and basis 
of all the work done on the lesson, using the Ques- 
tions to stimulate attention and start investigation, 
the Dictionary and Notes to furnish answers to 
the Questions which attention alone cannot answer. 
Secondly, do not lose sight of the interpretative nature 
of your work. Your ultimate aim is the moral and 
religious well-being of the pupil; but you are to 
achieve this by bringing the truth before his mind, 
and that truth is to be reached by interpretation of 
the narrative and to become effective by reflection. 
The teacher need not, probably ought not to, say 
much to his pupil about interpretation, but he will 
accomplish his best work for the pupil if he keeps his 
own ideals clearly before his mind, and seeks also by 
example more than by precept slowly to train the 
pupil to take the interpretative attitude. Thirdly, 
do not neglect the pupil's written work. The writ- 
ing of answers to a few well-selected questions each 
week furnishes the pupil a definite task and gives 
defmiteness to the results of his study. The study 
of the answers by the teacher will help in the im- 
portant task of understanding his pupil, gaining his 
point of view, gauging his mental progress; and 
judicious written criticisms on his answers will 
stimulate the pupil to make constant improvement. 



xxvi Samuel 

It is well to encourage the pupil to hand in his work on 
sheets of uniform size, and to preserve the corrected 
papers with the book itself; or, perhaps better still, 
to write out the answers after correction in a book 
provided for the purpose, and preserved with the 
textbook as a record of a real piece of Bible study on 
his part. This will still further cultivate the feeling 
on the part of the pupil that he is doing work that 
is to be of permanent value to him, and tend to make 
it such. 

The length of the lesson to be assigned is left to 
each teacher to decide. First Samuel is divided into 
such sections as seem to represent the divisions which 
the writer himself intended to make. The structure 
of the book is indicated more completely in the 
Table of Contents, and in the analysis printed on 
p. xxxiv. Each teacher must decide each week how 
many sections his pupils can successfully study. 

With the consent and approval of the University 
Presses of Oxford and Cambridge, publishers of the 
Revised Version of 1885, and owners of the copyright 
in the British Dominions, the text of that version of 
the Book of First Samuel has been employed in this 
book. It is reprinted without change, save that, the 
better to adapt the book for the use of those for whom it 
is intended, some of the more technical of the marginal 
readings have been omitted, and a few, of a simpler 
kind, added, and that in one or two instances the 
division of the text into paragraphs has been modified. 



Preface xxvii 

It is fitting that public acknowledgment should 
here be made of miy indebtedness to my colleague, 
Dr. John M. P. Smith, who has read the manuscript 
and proofs, offered many valuable suggestions, and 
relieved me of much of the editorial labor and respon- 
sibility which my absence in the Orient, while the 
book was going through the press, made it impossible 
for me to carry. 

E. D. Burton 



A FOREWORD TO THE PUPIL 

This little book has been prepared and published 
with a twofold purpose: first, to help you, through 
the study of the Book of Samuel, to acquire a knowl- 
edge of the lives of the prophet whose name it bears, 
Saul the first king of Israel, and David the most con- 
spicuous figure of the early history of the kingdom; 
and secondly to help you to form the habit of coming 
to all the books of the Bible with the question, " What 
does it mean?" These two purposes will not at all 
conflict with one another, but each will help to fulfil 
the other. Every book is the expression of the 
thought of some person or persons. That thought 
is the meaning of the book. If that meaning is good 
and valuable, the book is good and valuable. If we 
are to get from the book that in it which is good and 
valuable, we must find out its meaning. Having 
found this meaning we must, if we would gain the 
largest good from the book, lodge it in our minds, 
make it our own, that when we find ourselves in 
those circumstances to which this truth is applicable, 
it may be at hand, a guiding influence to shape our 
conduct and mold our lives. 

How to find the meaning of the First Book of 
Samuel, section by section, and finally as a whole, 
this book will try to show you. But one or two 
things may well be emphasized at the outset. 



xxx Samuel 

First, begin your study of each section — the teacher 
will indicate how many sections are to be studied for 
a given lesson — by reading the Scripture text of the 
section through attentively, making it your aim to 
discover as fully as possible the thought of the writer, 
or of the speaker whose words he records. Attentive 
reading will give you much of the thought of the 
passage. 

Secondly, if there are in the section any words or 
phrases the meaning of which you do not know, or 
the reference of which you do not understand, look 
up these words or phrases in the Dictionary at the 
end of the volume. Then read the section again to 
see if, with the meaning and reference of these words 
in mind, the meaning of the passage is clear to you. 

Thirdly, if the meaning is still not wholly clear to 
you, try to frame a definite question which will 
express what you need to know in order to grasp the 
whole meaning of the passage, and then look through 
the Explanatory Notes on the section, and see if 
these notes will furnish you the needed information. 
If you still lack something of a clear understanding 
of the passage, write down your question and refer it 
to your teacher, or some other person who is com- 
petent to answer it. 

Fourthly, with these questions answered as fully 
as you can answer them before going to the class, 
read the passage attentively again, storing its words 
and meaning in your memory, and thinking them 



Foreword to Pupil xxxi 

over, so that you may gain from them whatever of 
helpfulness and s'uggestiveness they may have for 
you. 

Fifthly, turn to the Questions and answer them 
one by one, writing out the answers to those that are 
marked with *. Always use paper of the same size 
for these answers; write at the head of the sheet the 
number of the section and the Scripture reference 
as given in the book, the date of the Sunday when 
you are to hand in the paper, and your name. These 
papers are to be handed to the teacher, who will 
correct them and return them to you the following 
Sunday. When you receive them back, look care- 
fully over the corrections, and then put the papers 
away in a safe place. A large envelope properly 
labeled will be useful for preserving them. Or 
you may copy them, incorporating the corrections, in 
a blank book, placing the section number and the 
Scripture reference at the top of each group of an- 
swers. Give special attention to the Review Ques- 
tions, that you may bind together the results of your 
study of the separate sections, and so at the end of 
your work have a good understanding of the book as 
a whole. 

It is my earnest hope, as I am sure it will be that 
of your teacher, that the pupils who use this book 
will grasp by diligent study the thought of this part 
of the Bible, and that, by keeping toward all they thus 
learn an open and sensitive mind, they will acquire 



xxxii Samuel 

a good knowledge of one period in the history of that 
faith which came to its highest and most impressive 
expression in the life and teachings of Jesus. 

H. L. W. 



THE FIRST BOOK OF SAMUEL 
INTRODUCTORY REMARKS 

i. Name. — The section of the Old Testament 
which now includes the books of First Samuel, 
Second Samuel, First Kings, and Second Kings was 
originally undivided. The separation into four 
books was made by the Greek translators for con- 
venience. To the first two of these books the name 
Samuel is given. This does not denote authorship, 
for the events of Second Samuel occurred after 
the prophet's death. The name is only appropriate 
to the earlier portion of First Samuel, as after that 
Samuel ceases to be the important figure in the 
narrative. 

2, Contents. — The Book of First Samuel is a part 
of the continuous prophetic narrative which begins 
with the occupation of Canaan and closes with the 
exile (ca. 1200-586 B.C.). This narrative opens with 
the Book of Judges and continues through Second 
Kings. First Samuel recounts the events from the 
birth of Samuel to the death of Saul. The three 
important figures in the book are Samuel, Saul, and 
David. But as Saul plays a much less conspicuous 
part, and is always overshadowed by Samuel, it is 
appropriate to divide the book into two sections, (1) 
the life of Samuel, I Sam., chaps. 1-15; (2) the life 



xxxiv Samuel 

of David, I Sam., chaps. 16-31, and continued in II 
Sam., chaps. 1-24. The portion of the life of David 
included in First Samuel is the period of his struggle 
with Saul. The second period, his reign, is the 
theme of Second Samuel. 

3. Divisions. — The divisions of First Samuel are 
as follows: A, The life of Samuel, I Sam., chaps. 
1-15; (1) Samuel the Judge, I Sam., chaps. 1-7; (a) 
early life, 1:1 — 4:1a; (b) the family of Eli, 4:16-22; 
(c) wanderings of the ark, 5 : 1 — 7 : 1 ; (d) deliverance 
from the Philistines, 7:2-17; (2) Saul made king, 
I Sam., chaps. 8-12; ( ) demand of the people, 
chap. 8; (b) Saul chosen, chaps. 9, 10; (c) relief of 
Jabesh-gilead, chap. 11; (d) Samuel's farewell, 
chap. 12; (3) First years of Saul's reign, I Sam., 
chaps. 13-15; (a) Defeat of the Philistines, chaps. 
13, 14; (b) Saul's disobedience and rejection, chap. 

15. 

B, Saul and David, I Sam., chaps. 16- 1; (i) 
David at Saul's court, I Sam. 16: 1 — 21 : 1; (a) David 
anointed, 16: 1-13; (b) David a minstrel at the court, 
16:14-23; (c) David and Goliath, 17:1 — 18:5; (d) 
Jealousy of Saul, 18:6-30; (e) Saul's efforts to kill 
David, chap. 19; (/) David's flight, chap. 20; (2) 
David's career as an outlaw, I Sam., chaps. 21-26; 
(a) David at Nob, 21:1-9; (b) David the fugitive, 
21:10 — 22:5; (c) Saul's murder of the priests, 22:6- 
23; (d) Saul's pursuit of David, chap. 23; (e) Saul 
spared by David, chap. 24; (/) Nabal and David, 



Introduction xxxv 

chap. 25; (g) Saul again spared by David, chap. 26; 
(3) David in the' Philistine service, I Sam., chaps. 
27-31; (a) David as vassal of Achish, chap. 27; (b) 
The despair of Saul, chap. 28; (c) David rejected by 
the Philistines, chap. 29; (d) David's pursuit of the 
Amalekites, chap. 30; (e) Death of Saul at Gilboa, 
chap. 31. 

4. Sources. — It is evident from even a casual 
reading of First Samuel that the historian who wrote 
the book made use of older documents. This is 
shown in a variety of ways: (1) In several instances 
there are duplicate accounts of the same event, 
apparently taken from different sources; e.g., Saul's 
election, chap. 9, 10:1-16; cf. chap. 8, 10:17-25; 
Saul's rejection, 13:8-14; cf. 15:10-31; David's 
arrival rt the court, 16:14-23; cf. 17:12-31, 
55-58; (2) Some portions of the narrative rep- 
resent a point of view so different from others 
that the only adequate explanation appears to 
be the use of different documents; e.g., Samuel's 
attitude toward the choice of a king in 8:4-6 
as contrasted with chap. 9; the complacent men- 
tion of family teraphim in 9:13 as contrasted with 
the stern denunciation of 15:23; and the view 
of Jehovah's limited domain, 26:19 as' contrasted 
with the conception of his power beyond Israel, 
5 : 1-5. A careful study of the book reveals two series 
of narratives, one concerned particularly with the 
life of Saul, the other with Samuel. Of these the 



xxxvi Samuel 

former is evidently much the older, its religious ideas 
being more primitive. The two sets of narratives 
have been combined by a later historian in the book 
as we now possess it, with occasional attempts to 
reconcile their variations (e.g., 11:12-14; 17:15, 31) 
and a few insertions of material from other sources 
(e.g., 2:1-10; 20:1—21:1). In the lessons that 
follow attention will be drawn to the source from 
which the particular narrative is taken. 

5. The purpose of the book.— The book of First 
Samuel is not a complete history of the times with 
which it deals. In fact, it is not meant to be history 
at all in our sense of an orderly narrative of national 
events. Its purpose is religious rather. It gathers 
for recital such events as have value in illustrating 
and enforcing the preaching of the prophets. Its 
narratives must have been used constantly as 
preaching material by the religious teachers and 
reformers of Israel. They were not concerned with 
the history of the nation as such. But they selected 
from it those events and traditions which offered 
the best vehicles for religious instruction to the 
people. The book corresponds, therefore, less to a 
national history than a collection of prophetic teach- 
ings based upon that history, like sermons which 
make large use of past events, but whose purpose is 
present instruction and warning. 

6. The religious value of First Samuel. — The 
book is a part of the collection of writings called the 



Introduction xxxvii 

Old Testament, and like all the other books of that 
group its purpose' is to develop the character of the 
nation of Israel and the individual members of the 
nation in harmony with the principles of conduct 
proclaimed by their religious teachers, especially the 
prophets. At the same time it must be remembered 
that religious education is a long process, and the 
lessons and methods suited to a child or a child-race 
are not those of a maturer period. The prophets 
of Israel were men of God, but they were also men 
of their own age. Their views of God were partial 
and imperfect. Even so great a man as Samuel 
exhibits something of the limitations, the prejudices, 
and the fierce race hatreds of his time. Yet he is 
the noblest figure of the age, and was the most 
potent instrument for the elevation of Israel from 
the rough life of mere tribesmen to the settled and 
organized condition of a nation. The book must 
therefore be understood not as a textbook on con- 
duct, setting forth a final and satisfactory state of 
society, but rather as a chapter in the history of 
religion. The faults of that age were pointed out 
by later prophets. Through successive generations 
the religious teachers of Israel labored to bring in 
better views of God and of social conduct. The 
appeal, therefore, is to be made not to Samuel and 
his age, but to the later and greater prophets, such 
as Amos, Hosea, Isaiah, and their successors, 
and most of all to Jesus, the final prophet, who 



xxxviii Samuel 

in contrast with Moses, Elijah, and all the 
holy men of the past, was pointed out as the Son 
of God, the final and authoritative teacher of 
the world. 



SECTION I 

SAMUEL'S PARENTS, I SAM. i : i-ga 

i Now there was a certain man of Ramathaim- 
zophim, of the hill country of Ephraim, and his name 
was Elkanah, the son of Jeroham, the son of Elihu, 
the son of Tohu, the son of Zuph, an Ephraimite: and 

2 he had two wives; the name of the one was Hannah, 

EXPLANATORY NOTES 

This portion of I Sam. is taken from the late narrative of 
Samuel's life which took form in the northern kingdom. It 
emphasizes the prophetic work of Samuel as the most important 
factor in the history of the period. See Introd., 4. 

Vs. 1, "Ramathaim-zophim": a town whose site has not been 
identified with certainty. It seems to mean "height (or heights) 
of the Zuphites," with a possible reference to the family of Zuph, 
who is mentioned in this verse as an ancestor of Samuel. Prob- 
ably the town was situated at the site of the modern Ramallah, 
three miles southwest of Bethel, about twelve miles southwest of 
Shiloh and nine north of Jerusalem. " Hill country of Ephraim"f: 
the central highland section of Palestine, of which the strong 
tribe of Ephraim was the possessor. "Elkanah": The name 
means "God has acquired;" his genealogy is traced back four 
generations, after the manner of the Hebrew records. "An 
Ephraimite": This designates not only residence within the tribal 
limits of Ephraim, but membership in that tribe. In I Chron. 
6:26-28, 33-38 Samuel is given a position in the tribe of Levi. 
This is probably due to the fact that he performed priestly func- 
tions, which in the later age in which Chronicles was written 
were reserved to the Levites. Vs. 2, "two wives": Polygamy 
was common in the Old Testament times, and was not regarded 
as wrong. Education in morality is a slow process, and the 



2 Samuel 

and the name of the other Peninnah : and Peninnah 
had children, but Hannah had no children. And 3 
this man went up out of his city from year to year to 
worship and to sacrifice unto the Lord of hosts in 
Shiloh. And the two sons of Eli, Hophni and Phine- 
has, priests unto the Lord, were there. And when 4 




RUINS OF SHILOH 



the day came that Elkanah sacrificed, he gave to 
Peninnah his wife, and to all her sons and her 
daughters, portions: but unto Hannah he gave a 5 
double portion: for he loved Hannah, but the Lord 
had shut up her womb. And her rival provoked 6 
her sore, for to make her fret, because the Lord had 
shut up her womb. And as he did so year by year, 7 



Samuel's Parents 3 

when she went up to the house of the Lord, so she 
provoked her; therefore she wept, and did not eat. 

8 And Elkanah her husband said unto her, Hannah, 
why weepest thou ? and why eatest thou not ? and 
why is thy heart grieved ? am not I better to thee 

9 than ten sons ? So Hannah rose up after they had 
eaten in Shiloh, and after they had drunk. 

Hebrews, like other nations, could be taught only by degrees. 
"Hannah" ("grace"): Every woman desired children. Like 
Rachel (Gen. 30: i) she felt keenly the sorrow and disgrace of being 
childless. "Peninnah" ("coral" or "pearl"): Her character is 
disclosed in vs. 6. Vs. 3, "went up": The custom of making 
journeys to sanctuaries is very old, and prevails among many na- 
tions. Three annual feastsf were held among the Hebrews 
(Exod. 34:23), but probably few of the people felt the obligation 
to make the pilgrimage more than once annually (vs. 21). "To 
sacrifice": The animal, usually a bullock, was taken to the sanc- 
tuary where it was killed; certain parts were burned on the altar, 
a portion was given to the priest as his fee, and the remainder 
was boiled and eaten by the worshiper and his family. "Lord 
of hosts": "Jehovah of armies," i.e., the armies of Israel. "Shi- 
loh" f: nineteen miles north of Jerusalem. The sanctuary was 
here. "Sons of Eli " "f: Eli was the priest, and his two sons 
assisted in the services of the sanctuary. Vs. 4, " Gave portions": 
It was his custom to give the different members of his family 
portions of the sacrificial meat. Vs. 5, "double portion": The 
translation of this verse is uncertain. It may be read: "He 
gave a double portion, for he loved Hannah." This would indi- 
cate that the choice portion given to the favorite wife was a mark 
of affection (such as Joseph showed toward Benjamin, Gen. 
43:34). Or it may be read: "He gave to Hannah one portion, 
though he loved her." This would mean that Hannah, having 
no children, needed only a small allotment of food. Probably 
this is the better reading. This constantly reminded Hannah of 



4 Samuel 

her misfortune in being childless. Vs. 6, "her rival": the other 
wife, Peninnah, who was proud of her children and jealous of 
Elkanah's greater affection for Hannah. Vs. 7, "provoked her": 
The annual journey to the tabernacle gave more opportunity than 
any other event of the year for contrast between the conditions of 
the two women. It was at this time that Hannah most keenly 
felt the humiliation of having no child. Vs. 8, "better than ten 
sons": Her husband tried to comfort her with proofs of his affec- 
tion. Yet nothing could give her consolation. Vs. 9, "rose up": 
She was very unhappy, and left the feast as soon as it was possible 
for her to withdraw. She wished to be alone, where she could 
find comfort in prayer. 

QUESTIONS 
(1) Whose career is recorded in I Samuel? (2)* Where 
was Ramathaim-zophim ? (3) Who were Samuel's parents ? 
(4) What were the names of Elkanah's wives? (5) Was it 
right for this man to have more than one wife ? (6) What was 
the custom of that age? (7)* What was Elkanah's annual 
pilgrimage ? (8) Where were the sacrifices held ? (9) Who 
were the priests at this time? (10)* What were the duties of 
the priestf? (11) What did Elkanah give to Peninnah and 
her children? (12)* Why did he give a different amount to 
Hannah? (13) What was Hannah's great sorrow? (14) 
*Why were children, especially sons, greatly desired by Hebrew 
families? (15) What was Peninnah's treatment of Hannah ? 
(16) What was her reason for this conduct ? (17) What light 
does this hatred between the two wives throw on the evil of 
polygamy? (18) How did Hannah show her sorrow? 
(19) Did her husband sympathize with her? (20)* How did 
he attempt to comfort her ? (21) Why did she leave the feast ? 
(22)* How far, and in which direction, had Elkanah and his 
family traveled from their home to Shiloh ? (23) Would you 
think Elkanah's family, where all were accustomed to attend 
religious service regularly, a model for today ? 



SECTION II 

HANNAH'S VOW, I SAM. 1:96-190 

Now Eli the priest sat upon his seat by the door- 

10 post of the temple of the Lord. And she was in 
bitterness of soul, and prayed unto the Lord, and 

11 wept sore. And she vowed a vow, and said, O Lord 
of hosts, if thou wilt indeed look on the affliction of 
thine handmaid, and remember me, and not forget 
thine handmaid, but wilt give unto thine handmaid 
a man child, then I will give him unto the Lord all 
the days of his life, and there shall no razor come 

12 upon his head. And it came to pass, as she continued 

EXPLANATORY NOTES 

This section belongs to the northern narrative of Samuel's 
prophetic ministry. See Introd., 4. 

Vs. 9, "Elif the priest": the aged priest and judge, who had 
given over to his two sons the conduct of affairs at Shiloh. "The 
temple "f: the sanctuary, or building in which worship was held 
in Shiloh. At its door Eli sat to judge the people. Vs. 10, "in 
bitterness": Hannah was distressed over her childless condition; 
prayer and tears were her only resource. Vs. 11, "a vow": a 
pledge made to God to devote to him some service or object in 
return for the blessing asked. Such vows are recorded in the 
cases of Jacob (Gen. 28:20-22), Jephthah (Judg. 11:30, 31), 
and the parents of Samson (Judg. 13). "I will give him": Han- 
nah promised to devote her son to the service of God, if she might 
only enjoy the privilege and honor of motherhood. He was to be 
dedicated to God as a Naziritef. "No razor": He was to keep 
his hair uncut as a sign of his consecration. The hair was a symbol 
of life. All powers were to be dedicated to God. Vs. 12, "Eli 



6 Samuel 

praying before the Lord, that Eli marked her mouth. 
Now Hannah, she spake in her heart; only her lips 13 
moved, but her voice was not heard: therefore Eli 
thought she had been drunken. And Eli said unto 14 
her. How long wilt thou be drunken? put away 
thy wine from thee. And Hannah answered and 15 
said, No, my Lord, I am a woman of a sorrowful 
spirit : I have drunk neither wine nor strong drink, 
but I poured out my soul before the Lord. Count 16 
or, a wkked not thine handmaid for x a daughter of Belial: for 

voman t 

out 01 the abundance of my complaint and my provo- 
cation have I spoken hitherto. Then Eli answered 17 
and said, Go in peace; and the God of Israel grant 
thy petition that thou hast asked of him. And she 18 
said, Let thy servant find grace in thy sight. So 
the woman went her way, and did eat, and her counte- 
nance was no more sad. And they rose up in the 19 
morning early, and worshipped before the Lord, and 
returned, and came to their house to Ramah. 



marked": The old priest noticed Hannah, and saw that her lips 
moved. Vs. 13, "in her heart": She was not speaking aloud. 
"Drunken": At the sacrificial feasts wine was used. The sons 
of Eli were immoral men, and their evil example may easily have 
led to scenes of revelry and drunkenness, even near the sanctuary. 
Vs. 14, "put away": Perhaps Eli had been compelled to rebuke 
more than one woman for intoxication in those evil times. Such 
is the implication of his command. Vs. 15, "No, my lord": Mark 
the dignity and quietness of Hannah's reply. Though stung by 
the severity of the needless rebuke, she does not resent it, but 
corrects the aged priest. "Poured out": Prayer is such a pres- 



Hannah's Vow 7 

entation of one's cause as puts one in communion with God and 
brings relief of spirit.. Vs. 16, "daughter of Belial "f: a vile or 
wicked woman. "Provocation": The tauntings of her rival, 
Peninnah, aggravated the bitterness of Hannah's misfortune. 
Vs. 17, "Go in peace": Eli saw his mistake and felt compassion 
toward the unhappy woman. "Grant thy petition": The priest 
did not promise her the positive fulfilment of her request, but 
encouraged her to believe that her prayer would be answered. 
Vs. 18, "find grace": Hannah wished Eli's good will toward her. 
Perhaps she felt that his prayers in her behalf would be a help in 
obtaining her desire. "Did eat": She was no longer distressed, 
but was full of hope. Vs. 19, "rose up early": in preparation for 
the journey home. "Worshipped": Their final religious duties 
were performed. These would naturally consist of prayer and 
sacrifice. "To Ramah": This town, the home of Elkanah and 
his family, is called Ramathaim-zophim in vs. 1. It was prob- 
ably about twelve miles southwest of Shiloh. 

QUESTIONS 
(1) Where was Eli accustomed to sit ? (2)* What is meant 
by "the temple" f? (3) What did Hannah do in her trouble 
(vs.' 10) ? (4) What is a vow ? (5)* What vow did Hannah 
make? (6) To what kind of life did she dedicate the child 
she hoped for? (7) How did this plan of Hannah's shape 
the life of Samuel ? (8) Do you think a child will be helped 
to live a useful life by such a plan of his mother's ? (9) What 
caused Eli to notice Hannah (vs. 12) ? (10)* What did the 
priest think about her (vs. 13) ? (n) What reason had he 
for so thinking ? (12) Did drunkenness prevail at the sanc- 
tuary ? (13) What did Eli say to Hannah (vs. 14) ? (14) 
What was Hannah's answer (vs. 15) ? (15) What were the 
causes of Hannah's sorrow ? (16) What did Eli do when he 
understood her case (vs. 17) ? (17) What effect did the kind 
words of the priest have upon the sorrowful woman? (18) 
Where was the home to which Elkanah and Hannah returned ? 
(i9)jDo you think that all good requests made to God will be 
answered ? 



SECTION III 

BIRTH AND PRESENTATION OF SAMUEL, I SAM. 
i: ig&-28 

And Elkanah knew Hannah his wife; and the Lord 
remembered her. And it came to pass, when the 20 
time was come about, that Hannah conceived, and 
bare a son; and she called his name Samuel, saying, 
Because I have asked him of the Lord. And the 21 
man Elkanah, and all his house went up to offer 
unto the Lord the yearly sacrifice, and his vow. 
But Hannah went not up; for she said unto her 22 
husband, I will not go up until the child be weaned, 
and then I will bring him, that he may appear before 
the Lord, a^-d there abide for ever. And Elkanah 23 



EXPLANATORY NOTES 

In this section and throughout the first four chapters of the 
book the later Ephraimite or northern account of Samuel's life 
is followed. See Introd., 4. 

Vs. 19, "remembered her": Her prayer had not been in vain. 
Similarly we read of God's remembrance of Rachel (Gen. 30: 22), 
who had cried, "Give me children or I die" (Gen. 30:1). Vs. 
20, "bare a son": Sons were the most prized possession of a 
Hebrew family. Vs. 21, "went up": to Shiloh, the city where 
the sanctuary stood (vs. 3). "The yearly sacrifice": prob- 
ably the feastf of the Passover. "His vow": Nothing was 
said of Elkanah's vow on the previous visit. This assumes 
that he had made one. Vs. 22, "weaned": The child would 
then be two or three years old, and could remain, as his mother 
had promised. Vs. 23, "establish his word": He hopes that 



Birth and Presentation 9 

her husband said unto her, Do what seemeth thee 
good; tarry until- thou have weaned him; only the 
Lord establish his word. So the woman tarried and 

24 gave her son suck, until she weaned him. And when 
she had weaned him she took him up with her, with 

r three bullocks, and one ephah of meal, and a 2 bottle . or, a buiiock 
of wine, and brought him unto the house of the Lord 2 Qi skin 

25 in Shiloh; and the child was young. And they slew 

26 the bullock, and brought the child to Eli. And she 
said, Oh my lord, as thy soul liveth, my lord, I am 
the woman that stood by thee here, praying unto 

27 the Lord. For this child I prayed; and the Lord 
hath given me my petition which I asked of him: 

28 therefore I also have 3 granted him to the Lord; as soxjent 
long as he liveth he is granted to the Lord. And 

4 he worshipped the Lord there. 4 or, they 



their lives may be spared to realize the divine purpose. Vs. 24, 
"Three bullocks": The marginal reading, "a bullock of three 
years," is better. Even thus the offering was a costly one. 
" Ephah "f: about one bushel. " Bottle "f: literally a "skin," 
holding several gallons. These provisions were for the sacrificial 
feast, to which no doubt friends were invited. Vs. 25, "they 
slew": This may refer to Elkanah and his servants, but more 
probably to the priests. "Brought the child": Certain portions 
of the slaughtered bullock were given to the priest as his portion. 
At such a moment the child was presented. Vs. 26, "as thy soul 
liveth": a common form of emphasis, meaning "truly" or "as- 
suredly" (see 20:3). "Stood by thee": Hannah refers to the 
time when she made the vow and received Eli's blessing (vss. 
13-17). Vs. 27, "my petition": She recognized the birth of 
Samuel as the direct answer to her prayers. Vs. 28, "granted 



io Samuel 

him": "lent him" would perhaps best express the thought. 
As she had asked for a child, so she gives over the child to God, in 
grateful fulfilment of her vow. "He worshipped": This may be 
read, "He (Samuel) bowed before Jehovah," or "He (Elkanah) 
worshipped," or perhaps "They worshipped": but probably the 
best reading is, "He (Eli) worshipped," in thankful recognition 
of the mercy of God in the gift of the child, first to Hannah, and 
now to the service of the sanctuary. 

QUESTIONS 
(i) Where did Elkanah go yearly? (2) Was this annual 
pilgrimage a good example of household religion ? (3)* Why 
did Hannah remain at home? (4) Do you suppose she 
wished to keep Samuel with her as long as she could? (5) 
How did Elkanah feel when she told him of her wish to stay 
at home till the child was older ? (6)* When did Hannah go 
to Shiloh ? (7) What offering did she take ? (8) What was 
done with Samuel? (9) Must it not have been hard for 
Hannah to leave her son ? (10) Who probably took care of 
him in Shiloh? (n)* How does this section illustrate the 
faithfulness and devotion of Samuel's mother? (12) How 
would you describe Hannah's character ? 



SECTION IV 

HANNAH'S SONG OF THANKSGIVING, I SAM. 2:1-11 

2 And Hannah prayed, and said : 
My heart exult eth in the Lord, 
Mine horn is exalted in the Lord : 
My mouth is enlarged over mine enemies; 
Because I rejoice in thy salvation. . 

2 There is none holy as the Lord ; 
For there is none beside thee; 
Neither is there any rock like our God. 

3 Talk no more so exceeding proudly; 

Let not arrogancy come out of your mouth : 
For the Lord is a God of knowledge, 
And by him actions are weighed. 



EXPLANATORY NOTES 

The song here inserted appears to be a national hymn of thank- 
fulness for victory rather than an utterance of Hannah's. The 
reference to the birth of children in vs. 5 is probably the cause of 
its being assigned to its present position by the later editor. 

Vs. i, "prayed": In this song the power of God is celebrated, 
with warnings to those defiant of the divine will. There are no 
particular references to Hannah's circumstances, but the note of 
triumph may represent her sentiments. "Horn": The horn is 
the symbol of strength and honor. With it animals defend 
themselves (Ps. 92:10). But the strength and honor of the good 
come from God. "Mouth is enlarged": The singer is no longer 
silent in the presence of foes. "Salvation": deliverance from 
peril and reproach. Vs. 2, "none beside thee": no God other 
11 



12 Samuel 

The bows of the mighty men are broken, 4 

And they that stumbled are girded with strength. 

They that were full have hired out themselves for 5 
bread; 
• or, have rest And they that were hungry x have ceased; 

Yea, the barren hath borne seven; 

And she that hath many children languisheth. 

The Lord killeth, and maketh alive : 6 

» or, sheoi He bringeth down to 2 the grave and bringeth up. 

The Lord maketh poor, and maketh rich : 7 

He bringeth low, he also lifteth up. 

He raiseth up the poor out of the dust, 8 

He lifteth up the needy from the dunghill, 

To make them sit with princes, 

than Jehovah. Most nations believed that there were mam- 
gods. Even the Hebrews shared this view. It was the work of 
the prophets to teach them that there is but one God. "Rock": 
symbol of stability and protection (II Sam. 22:32). "Arrogancy": 
pride, presumption. Is Peninnah addressed here, or are these 
words a general rebuke to boastful people ? "Weighed": Actions 
are tested, even as goods are weighed. Vs. 4, "bows": One 
important division of an army was the archers, or bowmen. 
"Girded": Putting on a belt was a preparation for action. God 
disarms the strong, and strengthens the weak. Vs. .5, "hired 
out": Once rich, they have become so poor that they became 
servants in order to obtain a living. "Have ceased": The op- 
posite picture; they once were in want, but now they need toil no 
longer. "Borne seven": This appears to be the most direct 
reference to Hannah's condition, and yet it is general rather than 
specific. Seven is the number indicating completeness. The 
meaning is that the childless now has complete happiness in the 
blessing of motherhood. "Languisheth": becomes weak and 



Song of Thanksgiving 13 

And inherit the throne of glory : 
For the pillars of the earth are the Lord's, 
And he hath set the world upon them. 
9 He will keep the feet of his 3 holy ones, 3 or, g0 di y 

But the wicked shall be put to silence in darkness; 
For by strength shall no man prevail. 

10 They that strive with the Lord shall be broken to 

pieces; 
Against them shall be thunder in heaven; 
The Lord shall judge the ends of the earth; 
And he shall give strength unto his king, 
And exalt the horn of his anointed. 

11 And Elkanah went to Ramah to his house. And the 
child did minister unto the Lord before Eli the priest. 

of small importance through the death of her children. This 
does not seem to refer to Hannah's rival, but illustrates the con- 
trasts seen in life. Vs. 6, "Killeth": The Hebrew, who knew 
nothing of secondary causes, or the laws of nature, attributed 
the reward of good and the chastisement of evil directly to God. 
In the largest sense it is true that the issues of life and death are 
with God. "To the grave: " Sheolf, the underworld of the dead, 
according to Hebrew belief. Vs. 8, "dust .... dunghill": 
To "sit in dust" (Isa. 47:1) was to be in extreme poverty and 
wretchedness. The dunghill (Lam. 4:5) was the refuse-heap 
outside an oriental town, where beggars and lepers resorted. "Sit 
with princes": These lines denote rapid advancement and 
prosperity coming to those who had been very poor and obscure. 
(See Ps. 113:7-9, which seems to be a copy of this passage.) 
"Pillars of the earth": The figure of a house is used. Pillars 
denote strength. Jehovah is the creator of the earth (Ps. 75:3). 
Vs. 9, "keep the feet": safeguard the goings of his chosen ones. 
"Put to silence": Evil men, no matter how successful, fail in the 



14 Samuel 

end. Their lives count for nothing. Vs. 10, "broken in pieces": 
It is useless to defy the divine purpose. "Thunder": a dramatic 
description of God's majestic and eternal hatred of sin. "Ends 
of the earth": His government includes the most remote places. 
"His king": The king of Israel, as ruler of the chosen nation, is 
to be protected, strengthened, and raised to honor by God. The 
same use of "horn" as the symbol of power is seen here as in vs. i. 
Vs. ii, "Ramah": already mentioned in 1:1, 19. Hannah's 
return to Ramah with her husband is not mentioned, but is to be 
understood. "Minister": The boy Samuel staid with Eli and 
was taught to perform such tasks as he could in the sanctuary. 

QUESTIONS 
(1)* What would be Hannah's feelings after the fulfilment 
of her wishes ? (2) Was it natural that she should give expres- 
sion to her joy in a hymn of praise ? (3) Is there any direct 
reference to Hannah's personal experience in this song ? (4) 
*Does the song seem the expression of one who thought of her 
own blessings, or of the national welfare ? (5) Does the song 
in any manner resemble Mary's hymn of praise over the birth 
of Jesus, Luke 1:46-55 ? (6)* How does it show the beauty 
of gratitude for blessings received ? (7) Do you think it pos- 
sible for a noble and generous nature to receive benefits and 
remain unthankful ? 



men 



SECTION V 

THE SINS OF ELI'S SONS, I SAM. 2:12-17 

12 Now the sons of Eli were x sons of Belial; they . or, wicked 

13 knew not the Lord. And the custom of the priests 
with the people was, that, when any man offered 
sacrifice, the priest's servant came, while the flesh 
was in seething, with a fleshhook of three teeth in his 

14 hand; and he struck it into the pan, or kettle, or 
caldron, or pot; all that the fleshhook brought up 
the priest took therewith. So they did in Shiloh 



EXPLANATORY NOTES 

The late narrative of Samuel's prophetic work, a northern 
document, is here continued. The contrast of Eli's sons with 
Samuel's character is disclosed. 

Vs. 12, "sons of Belial "f: worthless, wicked men. (Recall 
the term "daughter of Belial " in 1 : 16.) It is the purpose of this 
section to show the urgent need for a change in the conduct of 
religious affairs, such as Samuel introduced. Vs. 13, "seething": 
boiling; after the Lord's portion, the fat, was taken to be burned 
on the altar, the remainder of the usable meat was boiled and 
eaten by the worshiper and his family. "A fleshhook": The 
custom of giving the priest a part of the sacrifice as his reward was 
no doubt very old. At first it was apparently optional with the 
offerer whether or not he should give the priest a portion, and how 
much it should be. Later on there arose the custom, here de- 
scribed, of permitting the priest to thrust in the three-pronged hook 
among the boiling pieces and take whatever came out. Vs. 14, 
"kettle": The cooking- vessels were kept at the sanctuary for 
the convenience of the worshipers. "Priest took": The meat he 

15 



16 Samuel 

unto all the Israelites that came thither. Yea, before 15 
they burnt the fat, the priest's servant came, and 
said to the man that sacrificed, Give flesh to roast 
for the priest; for he will not have sodden flesh of 
thee, but raw. And if the man said unto him, They 16 
will surely burn the fat presently, and then take as 
much as thy soul desireth; then he would say, Nay, 
but thou shalt give it me now: and if not, I will 
take it by force. And the sin of the young men was 17 
very great before the Lord; for 3 men abhorred the 
offering of the Lord. 

brought out of the kettle with his fork was his fee, or reward, for 
helping the worshiper in the preparation of his sacrifice. "All 
the Israelites": Shiloh was a central sanctuary, and the most 
important one, though there were other places where sacrifices 
were made. The custom spoken of was practiced in the case of all 
worshipers at Shiloh. Vs. 15, "before they burnt": A violation 
of the usual custom is here noted. The fat was to be burned on 
the altar as the first act of sacrifice. These priests did not wait 
to perform their functions at the altar, but wanted their part of 
the meat first. "Sodden": boiled; here was a second violation 
of the custom. These unworthy sons of Eli not only wanted their 
perquisite or "tip" first, but they would not take it from among 
the boiling pieces, but wanted it raw, so that they might cook it at 
home. Vs. 16, "burn the fat presently": The worshiper would 
naturally be surprised and say, "Wait till the sacrifice of the fat 
(God's part) has been made; then help yourself." The man 
who made the offering was right in supposing that the gift made 
to God was the important item. Not so these priests; they were 
concerned only to secure their own rewards. "By force": This 
disgraceful threat would fill any worship with astonishment and 
indignation. Vs. 17, "Sin . . . .very great": The sin, of making 
money out of religion, could have no place in the life of a true and 



Sins of Eli's Sons 17 

faithful priest. "Before the Lord": Not only was it disgraceful in 
men's estimation, but^God looked on and marked their conduct. 
"Abhorred the offering": Such conduct by the priests made 
people think little of the importance of sacrifice, and dislike to 
visit a place where such things were practiced. 

QUESTIONS 
(1) What were the duties of the priests ? (2) What kind of 
men were Eli's sons ? (3)* In what way did they demand more 
for themselves than had been the custom? (4) What right 
had the priests to any part of the offering ? (5)* To what acts 
did the selfishness of these men lead them ? (6) Is there any 
worse vice than selfishness ? (7)* How does this section show 
that the meanest faults may appear in connection with the 
most sacred work? (8) What do people think of religion 
when those who lead in the work of the church appear selfish ? 
(9) Does it prevent others from doing right? (10)* What is 
its evil result? (n) Is it right to allow the evil conduct of 
others to prevent us from being good ? 



SECTION VI 

SAMUEL'S GROWTH, I SAM. 2:18-26 

But Samuel ministered before the Lord, being a 18 
child, girded with a linen ephod. Moreover his 19 
mother made him a little robe, and brought it to him 
from year to year, when she came up with her 
husband to offer the yearly sacrifice. And Eli 20 
blessed Elkanah and his wife, and said, The Lord 
give thee seed of this woman *for the loan which was 
lent to the Lord. And they went unto their own 
home. And the Lord visited Hannah, and she 21 
conceived, and bare three sons and two daughters. 
And the child Samuel grew before the Lord. 

EXPLANATORY NOTES 

Vs. 18, "Samuel ministered": There were many tasks about 
the sanctuary which even a child could perform. The purpose 
of this section is to show the simple piety and helpfulness of the 
child who was not of the priestly family, in contrast with the 
irreverence and baseness of the sons of Eli, the priests. "Linen 
ephod": The ephod was a garment covering the shoulders and 
girded around the waist. It was worn by priests (vs. 28; 22: 18), 
but also occasionally by others (II Sam. 6:14). Vs. 19, "little 
robe": Samuel's mother supplied him with his necessary garments, 
aside from the linen ephod. The one here mentioned was the 
ordinary coat or robe worn as an outer garment. Vs. 20, "Give 
thee seed": The blessing of Eli included the hope that Elkanah 
and Hannah might have other children, since Samuel had been 
devoted by them to God. Vs. 21, "visited Hannah": The expres- 
sion "the Lord visited" is often used in the Old Testament to 
18 



Samuel's Growth 19 

22 Now Eli was very old; and he heard all that his 
sons did unto all Israel, and how that they lay with 
the women that did service at the door of the tent of 

23 meeting. And he said unto them, Why do ye such 
things ? for I hear of your evil dealings from all this 

24 people. Nay, my sons, for it is no good report that 
I hear: ye make the Lord's people to transgress. 

25 If one man sin against another, God shall judge him: 
but if a man sin against the Lord, who shall entreat 
for him? Notwithstanding they hearkened not 
unto the voice of their father, because the Lord would 

26 slay them. And the child Samuel grew on, and was 
in favour both with the Lord, and also with men. 



describe God's remembrance of one in need of help, deliverance, 
or comfort. "Three sons and two daughters": Hannah's hap- 
piness was made complete in thus having not only her first request 
for a child granted, but in becoming the mother of several others. 
She had no further occasion for sorrow. It is significant that no 
further mention is made of Peninnah. "Before the Lord": 
All that took place at the sanctuary might well be described as 
"before the Lord/' in his presence. Vs. 22, "very old": Even 
before Samuel's birth Eli had given over to his sons the conduct 
of affairs. "All that his sons did": The conduct of Hophni and 
Phinehas was notorious. Everyone knew of their greed in 
demanding unlawful gifts, their cruelty in exacting their demands, 
and their shameful behavior. "Did service": Women were 
employed as servants to perform various duties at the sanctuary, 
or tent of meeting (Exod. 38:8). Vs. 23, "Why do ye?": Eli 
was not unconcerned, but was apparently helpless to correct the 
behavior of h*s sons. He reproved them, but to no purpose. 
Vs. 24, "transgress": It was bad enough that they were evil 
men; but still worse was the fact that their influence caused 



20 Samuel 

others to become indifferent or base. Vs. 25, "who shall entreat ?": 
Where men only are concerned in a dispute, there is a higher 
Power to act as umpire between them; but if a man sin against 
God, there is no one who can act as judge. "Hearkened not": 
Perhaps Eli had not corrected them in their youth; in that case 
he was reaping the evil fruits of his own weakness. "Would 
slay them": The evil consequences of sin are certain; and some- 
times the Bible explains them in terms of God's will. God does 
not wish the death of any (Ezek. 18:32), but in this world, whose 
laws are his own, evil conduct persisted in brings destruction. 
God is too loving to separate sin from its consequences. The 
death of these bad priests was the only way in which the nature 
of their lives could reveal itself, and others be warned against 
imitating them. The same law holds good today. Yet it is not 
true that sin always results in immediate misfortune to the sinner. 
But the prophets wished to point out those instances in which this 
consequence followed. Vs. 26, "grew on": In contrast with 
these unworthy priests, the child increased not only in years and 
strength, but grew in the affections of the people, and in a char- 
acter pleasing to God. 

QUESTIONS 
(1)* In what place did Samuel live ? (2) How often did his 
mother visit him? (3) How did she show her love? (4) 
What was Eli's feeling for the family ? (5) How many other 
children did Hannah have? (6) Do you suppose that these 
took the place of Samuel in her affection? (7)* What did 
Samuel do at Shiloh? (8) Why is the character of Samuel 
so attractive ? (9) What sort of men were the sons of Eli ? 
(10) Was Eli at fault for their behavior ? (n)* In what man- 
ner is a father to blame when his children do wrong ? (12) Is 
a father usually blamed when his children misbehave? (13) 
In what sense is a child responsible for the good name of his 
father or mother? (14) Does God wish to slay evil men? 
(15) Are such men always punished ? (16)* In what manner 
is the prosperity of evil men one of the problems of life ? (17) 
In what respect is Samuel's life a model ? 



SECTION VII 

A PROPHET'S WARNING, I SAM. 2:27-36 

27 And there came a man of God unto Eli, and said 
unto him, Thus saith the Lord, Did I reveal myself 
unto the house of thy father, when they were in Egypt 

28 in bondage to Pharaoh's house ? And did I choose 
him out of all the tribes of Israel to be my priest, 

to T go up unto mine altar, to burn incense, to wear . o T ,of}erupon 
an ephod before me ? and did I give unto the house 
of thy father all the offerings of the children of Israel 

EXPLANATORY NOTES 
Vs. 27, "a man of God": a prophetf, whose name is not 
given. This would indicate that the work of religious instruction 
was not confined to Eli and his unworthy sons. "Thus saith the 
Lord": Such words were usually employed by the prophets to 
introduce their messages. They imply a knowledge of God's 
will, and the authority of his representatives. "Did I reveal?": 
This question, of course, implies the answer "yes." God revealed 
himself to Israel in Egypt, when the people were in bondage 
(Exod. 4:14-17, 27; 12:1). "House of thy father": Eli was a 
member of the tribe of Levi, and of the family of Aaron, the 
brother of Moses, through whom God's revelation was made 
to Israel in Egypt. " Pharaoh "f: the king of Egypt, who op- 
pressed Israel (Exod. 1:8-14). Vs. 28, "did I choose?": another 
question implying the answer "yes." The reference is to Aaron, 
the ancestor of Eli, who was counted the first priest among the 
Hebrews. "Mine altar": One of the duties of the priest was to 
offer the sacrifices at the altar of God. "Burn incense:" This 
was a special form of sacrifice, performed in the sanctuary at a 
small altar, by sprinkling a powder made of spices upon the 



22 Samuel 

* or, tramph made by fire ? Wherefore 2 kick ye at my""sacrifice 29 

ye upon 

and at my offering, which I have commanded in my 
habitation; and honourest thy sons above me, to 
make yourselves fat with the chiefest of all the offer- 
ings of Israel my people ? Therefore the Lord, the 30 
God of Israel, saith, I said indeed that thy house, 
and the house of thy father, should walk before me 
forever: but now the Lord saith, Be it far from me; 
for them that honour me I will honour, and they that 
despise me shall be lightly esteemed. Behold the 31 
days come, that I will cut off thine arm, and the arm 
of thy father's house, that there shall not be an old 



coals, producing a fragrant smoke. "Wear an ephod": Or, "carry 
an ephod;" it is not clear here whether the reference is to the 
priestly garment, which identified the wearer as a member of the 
order of priests, or to the image used by the priests in securing 
oarcles. The user of the ephod was connected especially with 
the giving of oracles. "All the offerings": The priests had 
a share in all the materials brought for sacrifice upon the altar; 
this was their living. Vs. 29, "Wherefore kick ye?": "trample 
upon" is perhaps a better rendering. Another reading is, "why 
do you look with envious eyes upon my sacrifices?" Eli's sons 
had shown that they were unworthy of the high honor conferred 
upon their tribe and family; their conduct took away all the 
sacredness of the sacrifices made by the people. "Honourest thy 
sons": By permitting his sons to act as they did, Eli became 
partaker in their sin of dishonor to God. "Make yourselves 
fat": The offerings demanded from the people by Hophni and 
Phinehas were probably sold by them, and so became their 
means, not merely of livelihood, but of gaining wealth. Vs. 30, 
"I said indeed": This refers to the arrangement in Israel that 
the family of Aaron should hold the priestly offices. This was, 



A Prophet's Warning 23 

32 man in thine house. And thou shalt behold 3 the 3 or, an odver- 
affliction of my habitation, in all the wealth which TaUtatS 
God shall give Israel: and there shall not be an old 

33 man in thine house for ever. And the man of thine, 
whom I shall not cut off from mine altar, shall be to 
consume thine eyes, and to grieve thine heart; and all 
the increase of thine house shall die in the flower of 

34 their age. And this shall be the sign unto thee, that 
shall come upon thy two sons, on Hophni and 
Phinehas; in one day they shall die both of them. 

35 And I will raise me up a faithful priest, that shall do 
according to that which is in mine heart and in my 



of course, regarded as the will of God. "Far be it": The con- 
duct of these priests had made necessary a change. Their 
particular branch of the Levites was to be deposed from priestly 
offices. Vs. 31, "cut off thine arm": The arm is the sign of 
power; the family of Eli was to be crippled, cut off, destroyed. 
" Old man": They were to die prematurely. Vs. 32, "Behold the 
affliction": If this is the correct translation, the meaning is that 
Eli's descendants should see the sanctuary neglected, as the 
result of the disfavor into which it had been brought, while the 
rest of the nation enjoyed prosperity. Perhaps a better reading 
is, "Thou shalt see a rival in my house," intimating that another 
and worthier was to receive the priestly office. These words 
probably referred to Samuel when uttered; but such also became 
the case when Solomon removed Abiathar, a descendant of Eli, 
from the priesthood, and put Zadok, of another clan of the tribe, 
into the place (I Kings 2:26, 27, 35). Vs. 2>Zi " not cut off": 
Some of Eli's descendants would probably continue as priests, 
but even they should either be a disgrace to their tribe, or have 
cause to mourn over their loss of honor. "Shall die": Such a 
fate overtook the entire group of priests at Nob in Saul's reign 



24 Samuel 

mind: and I will build him a sure house; and he 
shall walk before mine anointed for ever. And it 36 
shall come to pass, that every one that is left in thine 
house shall come and bow down to him for a piece of 
silver and a loaf of bread, and shall say, Put me, I 
pray thee, into one of the priests' offices, that I may 
eat a morsel of bread. 



(I Sam. 22:9-19). Vs. 34, "sign": From the one event which 
was to happen in Eli's own lifetime he might know the certainty 
of the entire prophecy. "They shall die": Chap. 4 records the 
fulfilment of these words in the events of the battle of Aphek. 
Vs. 35, "a faithful priest": Reference is here made to Samuel, 
but the oracle was also fulfilled in the choice of Zadok, whom 
Solomon placed in office instead of Abiathar (I Kings 2:35), and 
in whose elevation the author sees the punishment of Eli's family. 
"Sure house": an abiding position as head of the priests. "Mine 
anointed": the king of Israel, whoever he might be at any particu- 
lar time; the sons of Zadok were the priests throughout the later 
history. Vs. 36, "Bow down to him": Eli's descendants could 
secure a living only by begging a place of service from Zadok and 
his posterity. 

QUESTIONS 
(1) To whom did the unknown prophet come ? (2)* What 
warning did he bring to the priest and his household? (3) 
What had they done that was wrong and needed rebuke? 
(4) What threat did he utter against them ? (5) Did these pre- 
dictions come true? (6) Do you think it is ever possible to 
escape the consequences of evil-doing? (7) Do those con- 
sequences always come in the same way ? (8)* In what ways 
besides physical punishment do the results of bad conduct 
cause disaster to the guilty one ? (9) Would it not be a great 
humiliation to a descendant of Eli to have to beg bread from 



A Prophet's Warning 



25 



the priests ? (10) *Is it always true that people are punished 
for wrong-doing? (11) Is it always evident, or are there 
inner and hidden ways in which the consequences of sin 
manifest themselves? (12) Has any prophet a higher duty 
than to warn men against evil, and threaten them with its 
results ? 




A YOUNG ARAB 



SECTION VIII 

SAMUEL'S NIGHT CALL, I SAM. 3:1-9 

And the child Samuel ministered unto the Lord 3 
< Or, rare before Eli. And the word of the Lord was x precious 
or, frequent in those days; there was no 2 open vision. And it 2 
came to pass at that time, when Eli was laid down 
in his place (now his eyes had begun to wax dim, 
that he could not see), and the lamp of God was not 3 
yet gone out, and Samuel was laid down to sleep, in 
the temple of the Lord, where the ark of God was; 



EXPLANATORY NOTES 

This narrative is taken from the story of Samuel's prophetic 
career as told in the Ephraimite document which extends from 
1:1—5:1. 

Vs. 1, "Samuel ministered": the same expression as that 
in 2:11; but the child must have grown to boyhood by this 
time. Probably he was twelve years old, or more. "Precious": 
"rare;" there were few prophets, and little communication be- 
tween God and the people. This was one of the sad results of 
the decay of religion at Shiloh. Vs. 2, "In his place": Eli slept 
not far from the ark, perhaps in the same apartment. "Wax 
dim": Eli was already an old man before Samuel was born; 
years had added to his infirmities. He was almost, if not totally, 
blind. Vs. 3, "lamp of God": In the sanctuary there was a 
candlestick, and the light was kept burning at night. "Not yet gone 
out:" Samuel's call came late in the night, well toward morning. 
"In the temple "f: The sanctuary at Shiloh is meant, of course. 
Its arrangements were very simple. Samuel had his bed near 
the ark, and Eli was not far away. "Arkf of God": the sacred 
26 



Samuel's Call 



27 



4 that the Lord called Samuel: and he said, Here am 

5 I. And he ran unto Eli, and said, Here am I; for 




AN ORIENTAL LAMP 



thou calledst me. And he said, I called not; lie 

6 down again. And he went and lay down. And 

the Lord called yet again, Samuel. And Samuel 

arose and went to Eli, and said, Here am I; for 



chest, the visible symbol of the presence of God. Vs. 4, "the 
Lord called:" The call of a prophet to his ministry was usually 
associated with some striking event in his experience. In this case 
the prophetic narrator represents Samuel as hearing the voice of 
God. "Here am I " : It was not a dream, for the child was awake, 
Vs. 5, "ran unto Eli ": Samuel slept near the ark and not far from 
the infirm priest, so that he could guard the one and assist the 
other in case of need. "I called not": Samuel supposed the 
voice was that of Eli; but this the old man denied. Vs. 6, 



28 Samuel 

thou calledst me. And he answered, I called 7 
not, my son; lie down again. Now Samuel did 
not yet know the Lord, neither was the word of 
the Lord yet revealed unto him. And the Lord called 8 
Samuel again the third time. And he arose and 
went to Eli, and said, Here am I; for thou calledst 
me. And Eli perceived that the Lord had called the 
child. Therefore Eli said unto Samuel, Go, lie 9 
down; and it shall be, if he call thee, that thou shalt 
say, Speak, Lord; for thy servant heareth. So 
Samuel went and lay down in his place. 



"called yet again": The incident was repeated exactly. Vs. 
7, "did not know the Lord": He had not begun to teach 
as yet, though he was already "in favor with God" (2:26). 
Vs. 8, "Eli perceived": At last the priest understood why 
Samuel came so often to him; it could mean only that he 
had received a divine message. The response which Eli told 
him to make if the voice spoke again represents what ought to 
be the listening, attentive, and obedient attitude of every child of 
God. 

QUESTIONS 
(1) How old must Samuel have been at this time? (2)* 
Why was the word of God rare in those days ? (3) Did the 
people have the Bible then? (4) On what did they depend 
for religious instruction? (5)* Where did Eli and Samuel 
sleep? (6) How was the sanctuary lighted? (7) What was 
the ark ? (8) Why was it kept in the tent ? (9)* What did 
Samuel hear? (10) Do you understand that Samuel actually 
heard a voice, or that he became conscious at that time that 
there was a religious work for him to perform? (n) To 
whom did he go ? Why ? (12)* Why did not Samuel under- 



Samuel's Call 29 

stand the purpose of the call ? (13) What did Eli perceive ? 
(14) What were his instructions to Samuel ? (15)* Was Eli 
likely to be sorry or glad that Samuel had now been called to 
a prophet's work? Would not Samuel be likely to become 
a rival to Eli and his sons? (16)* Does God call men to his 
service now? Does he call them in the same way? (17) 
What means are used in influencing people to undertake the 
work of God in our day ? (18) What ought to be the response 
of those whom God calls? (19) Does he not call everyone 
to goodness and service as truly as he called Samuel ? 



SECTION IX 

THE MESSAGE TO SAMUEL, I SAM. 3:10—4:10 

And the Lord came, and stood, and called as at 10 
other times, Samuel, Samuel. Then Samuel said, 
Speak; for thy servant heareth. And the Lord said n 
to Samuel, Behold, I will do a thing in Israel, at 
which both the ears of every one that heareth it shall 
tingle. In that day I will perform against Eli all 12 
that I have spoken concerning his house, from the 
beginning even unto the end. For I have told him 13 
that I will judge his house for ever, for the iniquity 
which he knew, because his sons did bring a curse 
upon themselves, and he restrained them not. And 14 



EXPLANATORY NOTES 
Vs. 10, "Came and stood": God's actions are often in the 
Bible represented in terms of human life; the third call to Samuel 
was as if someone stood beside him. "At other times": just as 
he had done twice before. Vs. 11, "ears .... shall tingle": 
It was fitting that the first message to Samuel should concern the 
house of Eli. What was to happen would be astonishing and 
terrible. Vs. 12, "all that I have spoken": God had already 
spoken through the unnamed prophet (2:27-36). "Beginning 
.... end": first and last; the expression denotes the com- 
pleteness of the punishment. Vs. 13, "I will judge": Sins such 
as those of Eli's sons could not escape a just and enduring punish- 
ment. "Bring a curse " : The margin reads, "speak evil of God. " 
They added impiety and blasphemy to avarice and lust. Vs. 14, 
"not fee purged": Sacrifice could be of no value where the 

3° 



Samuel's Message 31 

therefore 1 have sworn unto the house of Eli, that the 

iniquity of Eli's house shall not be * purged with « or, expiated 

15 sacrifice nor offering for ever. And Samuel lay 
until the morning and opened the doors of the house 
of the Lord. And Samuel feared to shew Eli the 

16 vision. Then Eli called Samuel,, and said, Samuel, 

17 my son. And he said, Here am I. And he said, 
What is the thing that the Lord hath spoken unto 
thee ? I pray thee hide it not from me : God do 
so to thee, and more also, if thou hide any thing from 

18 me of all the things that he spake unto thee. And 
Samuel told him every whit, and hid nothing from 
him. And he said, It is the Lord : let him do what 

19 seemeth him good. And Samuel grew, and the 
Lord was with him, and did let none of his words 

20 fall to the ground. And all Israel from Dan even to 



sinner continued impenitent and wicked. Vs. 15, "lay until the 
morning": He was no longer in doubt as to the truth he had 
heard. Terror and grief must have overwhelmed the boy. 
"Opened the doors": This shows what was at least one of 
his duties. "Feared": He might well dread the effects of such 
a message upon the old man against whose family it was spoken. 
"Eli called": He knew that Samuel had received a call from 
God, and probably a message. That it concerned him and his 
wicked sons he might well fear. Vs. 17, "God do so," etc: A 
strong form of adjuration; a most urgent command. Eli wanted 
to know all, even the worst. Vs. 18, "told him every whit": 
every thing or word. "Let him do": Eli could not complain 
that the sentence was too severe; he submitted with resignation. 
Vs. 19, "fall to the ground": Samuel, although still young, now 
began to discharge the duties of a prophet; he spoke with con- 



32 Samuel 

Beer-sheba knew that Samuel was established to be 
a prophet of the Lord. And the Lord appeared 21 
again in Shiloh: for the Lord revealed himself to 
Samuel in Shiloh by the word of the Lord. And the 4 
word of Samuel came to all Israel. 



viction and authority, and his words were heeded. Vs. 20, 
"Danf .... Beer-sheba "f: two border cities, one in the 
extreme north, the other far to the south; the expression signifies 
the entire land. The people came from all quarters to consult 
him. Vs. 21, "the Lord appeared again in Shiloh": This is 
one reading, and may well refer to the time when God did not 
appear, because of the wicked priests. Another reading is 
"Israel appeared," that is, the people began once more to visit 
Shiloh to worship, which they had largely ceased to do. Vs. 1, 
"came to all Israel": Samuel's fame went everywhere among the 
people, and they gave attention to his utterances. 

QUESTIONS 
(1) How did God reveal himself to Samuel? Was there 
any other way to represent Samuel's perception of the divine 
will than in some such way as this? (2) Who had told 
Samuel what to say ? (3)* What did Samuel learn that God 
was going to do? (4) What had been spoken against Eli's 
house? (5) What had Eli's sons done to deserve chastise- 
ment? (6)* What was charged against Eli himself? (7) 
Are fathers responsible for the evil conduct of their children ? 
(8)* Why could not sacrifice expiate the sins of Eli's house ? 
(9) What were Samuel's feelings, in all probability, when 
he heard this message ? (10) What was one of his duties in 
the morning ? ' (n)* Why did he hesitate to tell Eli his vision ? 
(12) How did Eli know that Samuel had received a message 
from God ? (13) How did he show his great anxiety to know 
what it was ? (14) Was it best for Samuel to tell Eli ? (15)* 



Samuel's Message 33 

How did Eli receive the news? (16) What did he say? 
(17) Would it have been better if Eli had been more aggressive 
and less indulgent in his treatment of his sons? (18)* What 
were the marks of Samuel's increasing popularity? (19) 
Where were Dan and Beer-sheba? (20) What was Samuel's 
new work? (21) How wide was his influence? (22)* How 
does the story of Samuel and the sons of Eli illustrate the 
danger of ruin of successful but evil men ? (23) How does it 
illustrate the opportunity for an obscure but faithful young 
man to succeed ? 



SECTION X 

THE ARK TAKEN INTO BATTLE, I SAM. 4:16-9 

Now Israel went out against the Philistines to 
battle, and pitched beside Eben-ezer; and the 
Philistines pitched in Aphek. And the Philistines 2 
put themselves in array against Israel; and when 
they joined battle, Israel was smitten before the 
Philistines; and they slew of the army in the field 
about four thousand men. And when the people 3 

EXPLANATORY NOTES 

The narrative combines the material of two different sources, 
the Ephraimite story of Samuel's life and the early Judean docu- 
ment which is the main prophetic account of all the early history 
of Israel. See Introd., 4. 

Vs. 1, "against the Philistines"!: These people had oppressed 
Israel for some years. Their home was in the region lying along 
the Mediterranean seacoast, southwest of central Palestine. 
Probably this campaign was one of their raids into Hebrew 
territory for plunder, and the men of Israel were only defending 
their land. " Eben-ezer "f: "stone of help;" a place whose 
location is not certain, but it probably lay in the Plain of Sharon, 
west of Shiloh. " Aphek "f: The situation of this place is also 
uncertain; the two were not far apart. It may be located in the 
Plain of Sharon, somewhat north of Lydda (see map). Vs. 2, 
"Israel was smitten": The Philistines were probably making a 
raid into the Hebrew country, and the men of Israel attempted 
to stop them, but without success. "Four thousand": The 
Hebrews had no horses or chariots; foot soldiers were their only 
force. The loss of four thousand men would be a great disaster 
in a small country. Vs. 3, "the elders": the old men, who 

34 



The Ark in Battle 35 

were come into the camp, the elders of Israel said, 
Wherefore hath the Lord smitten us to-day before 
the Philistines ? Let us fetch the ark of the covenant 
of the Lord out of Shiloh unto us, that it may come 
among us, and save us out of the hand of our enemies. 

4 So the people sent to Shiloh, and they brought from 
thence the ark of the covenant of the Lord of hosts, 

which 1 sitteth upon the cherubim; and the two sons ■ or, dweihth 
of Eli, Hophni and Phinehas, were there with the 

5 ark of the covenant of God. And when the ark 
of the covenant of the Lord came into the camp, all 
Israel shouted with a great shout, so that the earth 

6 rang again. And when the Philistines heard the 
noise of the shout, they said, What meaneth the 
noise of this great shout in the camp of the Hebrews ? 
And they understood that the ark of the Lord was 



would naturally take counsel in a time of peril. "Let us fetch 
the ark"f: They attributed their defeat, not to the valor of their 
enemies, but to the disfavor of God. Their expedient was to 
take the ark with them when the battle was renewed. They 
thought God would give them the victory for the sake of the ark 
alone, which was sacred to him. "Sitteth upon the cherubim "f: 
The cherubim were the figures of angels upon the top of the ark 
in the temple. There the glory of God rested. Vs. 4, "Hophni 
and Phinehas were there": These two priests went along as 
attendants of the ark. Vs. 5, "all Israel shouted": The people 
believed they would now be victorious, and were wild with joy 
when the ark was brought. "Earth rang": The very ground 
trembled at the noise. Vs. 6, "this great shout": The Philistine 
camp was not far off. They were terrified as much as the Hebrews 
were delighted at the arrival of the ark, not doubting its power. 



36 Samuel 

come into the camp. And the Philistines were afraid, 7 
for they said, God is come into the camp. And they 
said, Woe unto us! for there hath not been such a 
thing heretofore. Woe unto us ! who shall deliver 8 
us out of the hand of these mighty gods ? these are 
the gods that smote the Egyptians with all manner of 
plagues in the wilderness. Be strong, and quit 9 
yourselves like men, O ye Philistines, that ye be not 
servants unto the Hebrews as they have been to you. 



Vs. 7, "not been such a thing": The Hebrews had never before 
resorted to such means to win the victory. Vs. 8, "these mighty 
gods": The Philistines had heard of the God of the Hebrews, and 
probably thought they had several gods, as most of the nations 
had. "Smote the Egyptians": The terrors of the exodus were 
in their minds, when Egypt was smitten with dire plagues (Exod. 
7 f.), and Pharaoh's host overthrown in the sea on the borders 
of the wilderness (Exod. 14). Vs. 9, "quit yourselves like men": 
The Philistines believed that their danger was great, but they 
resolved to meet it bravely and not yield. These are almost the 
precise words used by Paul in one of his exhortations to courage 
(1 €or. 16: 13). 

QUESTIONS 
(1)* Who were the Philistines? Locate their country on 
the map. (2) Why was Israel at war with them ? (3) Where 
were the two camps located ? (4) What was the result of the 
first battle? (5)* Why did the Israelites attribute their 
defeat to God, rather than to the Philistines ? (6) Why did 
they wish to take the ark to the battle ? Was it right so to do ? 
If not, why not ? (7) How far did they have to bring the ark ? 
(8)* Is it probable that Eli was willing to have the ark go ? 
(9) How did the people manifest their joy at the arrival of the 
ark? (10)* Why were they glad? (n), How did the Phil- 



The Ark in Battle 



37 



istines feel when they heard the shouting? (12) Why should 
they fear the presence of the ark? (13)* What did they 
know about the God of the Hebrews ? Why did they speak 
as if there were more than one? (14) In what condition had 
the Philistines held the Hebrews ? (15) Is it ever worth while 
to depend upon other aids than courage, aggressiveness, and 
the power of God ? 




SECTION XI 

THE DISASTROUS BATTLE OF APHEK, I SAM 

4:10-22 

And the Philistines fought, and Israel was smitten, 10 
and they fled every man to his tent; and there was 
a very great slaughter; for there fell of Israel thirty 
thousand footmen. And the ark of God was taken; n 
and the two sons of Eli, Hophni and Phinehas, were 
slain. And there ran a man of Benjamin out of the 12 
army and came to Shiloh the same day with his 

EXPLANATORY NOTES 

The sources used in this section are the early Judean and the 
northern Samuel narratives interwoven. 

Vs. 10, "Israel was smitten": Their false confidence in the 
presence of the ark was rebuked. "Every man to his tent": 
"Tent" is often used in the sense of house or home; there was a 
panic of defeat, and the survivors made their escape home as best 
they could. "Thirty thousand": This heavy loss meant the 
practical destruction of the Hebrew army. Vs. n, "ark of God 
was taken": This was an unexpected triumph for the Philistines, 
and the most signal feature of their success. To capture the flag, 
standard, or most cherished possession of an enemy, adds glory to 
a victory. "Hophni and Phinehas were slain": They may have 
been killed while fighting to save the ark; more probably they 
were cut down with the rest of the servants of the sanctuary who 
were carrying it. Vs. 12, "a man of Benjamin": Benjamin was 
the tribe whose territory lay just south of Ephraim. Jerusalem 
was on its southern border. Running was a common practice^ 
and a man who could run a long distance and bear a message was 
often widely known (II Sam. 18:19). The journey from Aphek 

38 



Battle of Aphek 39 

13 clothes rent, and with earth upon his head. And 
when he came, lo, Eli sat upon his seat by the way- 
side watching; for his heart trembled for the ark of 
God. And when the man came into the city, and 

14 told it, all the city cried out. And when Eli heard 
the noise of the crying, he said, What meaneth the 
noise of this tumult ? And the man hasted, and 

15 came and told Eli. Now Eli was ninety and eight 
years old; and his eyes were set, that he could not 

16 see. And the man said unto Eli, I am he that came 
out of the army, and I fled today out of the army. 

17 And he said, How went the matter, my son? And 



to Shiloh was twenty miles or more and would require most of a 
day. "Clothes rent": Tearing one's garments and throwing 
dust upon one's head were signs of a great disaster or heavy 
grief (Josh. 7:6; II Sam. 1:2). Vs. 13, "Eli sat ... . by the 
wayside": Eli was sitting in his accustomed seat by the outer 
door of the sanctuary (1:9), so that the messenger told his news 
in the town before he reached the old priest. "Trembled for the 
ark": Even his anxiety about his sons was not so great as his fear 
for the safety of the ark. "All the city cried out": People in the 
Orient are much more demonstrative than in the West. The 
whole population of Shiloh, mostly women and children, now 
shrieked as they heard the terrible news. It meant that most of 
the men of Shiloh were dead. Vs. 14, "What meaneth the 
noise?": Eli could hear the cries and lamentations of the people 
long before the messenger reached the sanctuary gate where he sat. 
"Told Eli": The runner would naturally go on through the town 
to the sanctuary, telling his news as he went, till he came to Eli. Vs. 
15, "eyes were set": He was already growing blind in 3 : 2; now he 
was totally blind (cf. I Kings 14:4). Vs. 16, "I am he": The 
runner had to announce himself to the blind priest. "How went 



4C Samuel 

he that brought the tidings answered and said, 
Israel is fled before the Philistines, and there hath 
been also a great slaughter among the people, and 
thy two sons also, Hophni and Phinehas, are dead, 
and the ark of God is taken. And it came to pass, 18 
when he made mention of the ark of God, that he 
fell from off his seat backward by the side of the gate, 
and his neck brake, and he died; for he was an old 
man, and heavy. And he had judged Israel forty 
years. And his daughter-in-law, Phinehas' wife, 19 
was with child, near to be delivered; and when she 
heard the tidings that the ark of God was taken, and 
that her father-in-law and her husband were dead, 
she bowed herself and brought forth; for her pains 
came upon her. And about the time of her death 20 



the matter?": If Eli could have seen the man's rent garments 
and dust-covered head, he would have known at once that his 
news was of the worst. Vs. 17, "ark of God is taken": The 
messenger told his tidings in four statements, which reached 
their climax in the last. The capture of the ark was a calamity 
far worse than all the rest. Vs. 18, "he died": The news shocked 
him so that he fainted, and so fell and was. killed. "Judged 
Israel": He had held both religious and civil leadership in a 
time when there was no king. Vs. 19, "Phinehas' wife": The 
incident of the death of the daughter-in-law of Eli further illus- 
trates the consequences of the sins of his sons and the doom of 
his family. Vs. 20, "Fear not": Her women friends tried to 
encourage her with the glad news that she was the mother of a 
son. But her grief was too great to be consoled. Vs. 21, "Icha- 
bod": The name was suggestive of the circumstances in which 
the child was born (cf. 1:20; Gen. 35:18). The name means 



Battle of Aphek 41 

the women that stood by her said unto her, Fear not; 
for thou hast brought forth a son. But she answered 

21 not, neither did she regard it. And she named the 
child 1 Ichabod, saying, The glory is departed from « That is, 
Israel; because the ark of God was taken, and be- &° r y 

22 cause of her father-in-law and her husband. And she 
said, The glory is departed from Israel; for the ark of 
God is taken. 



"no glory". Vs. 22, "ark of God is taken": Both Eli and his 
daughter-in-law put the loss of the ark above their personal sor- 
row over the death of Phinehas. 

QUESTIONS 
(1)* Where was this battle fought? (2) What was the 
occasion of the war ? (3) What was the result of the contest ? 
(4)* What did the survivors do? (5) How many men fell 
in the battle and the pursuit? (6) What befell the ark? 
(7)* In what respect could the death of Eli's sons be called 
a calamity? (8) How and by whom was the news brought 
to Shiloh ? (9) Is it probable that messengers took the tidings 
to other towns? (10) Where was Eli waiting for news? 
(11)* How could the people of Shiloh judge the nature of the 
news from the messenger's appearance? (12) What was the 
effect of the tidings upon the people? (13) What was Eli's 
condition? (14)* What statements did the messenger make 
regarding the battle ? (15) What were the results of the news 
to Eli ? (16) Why was the loss of the ark so serious a matter ? 

(17) How old was Eli, and how long had he been judge? 

(18) What caused the death of Phinehas' wife ? (19) *What 
did she name her child, and why? (20) Is it probable that 
Shiloh was destroyed by the Philistines soon after this battle 
(cf. ler. 7:12, 14; 26:9) ? (21) *In what way does this story 



42 



Samuel 



show that the consequences of evil conduct often fall on the 
innocent as well as the guilty ? (22) How did the Israelites 
interpret the attitude of God toward them, as shown in the 
results of the battle? (23) How would the loss of the ark 
affect their belief that God always protected it ? 




AN ASSYRIAN 



SECTION XII 

THE ARK AMONG THE PHILISTINES, I SAM. 5:1-12 

5 Now the Philistines had taken the ark of God, 
and they brought it from Eben-ezer unto Ashdod. 

2 And the Philistines took the ark of God, and brought 
it into the house of Dagon, and set it by Dagon. 

3 And when they of Ashdod arose early on the morrow 
behold Dagon was fallen upon his face to the ground 
before the ark of the Lord. And they took Dagon, 

EXPLANATORY NOTES 

The source from which this section is taken is the early Judean 
document, which, as would be expected, preserved the traditions 
regarding the sanctity and wonder-working power of the ark at 
Jerusalem. These stories of plagues wrought by the presence of 
the ark are to be taken as the reflection of the feelings of Israel 
against the Philistines, and the efforts of the prophets through pop- 
ular traditions to discredit idolatry, rather than as literal history. 

Vs. 1, "from Eben-ezer f unto Ashdod": Eben-ezer was the 
place near Aphek at which the men of Israel encamped before the 
battle, (cf. 4:1). Ashdod was one of the five cities of the Philis- 
tines, and was situated not far from the sea, and almost directly 
west of Jerusalem, about thirty-five miles distant. It was about 
twenty-five miles southwest from Aphek. Vs. 2, "House of 
Dagon": Dagon was the national god of the Philistines. There 
had been a temple of his at Gaza, but Samson is reported to have 
destroyed it (Judg. 16:21-31). The name Dagon probably 
signifies a fish-god, and it has been supposed that the idol had the 
head and hands of a man, but the body and tail of a fish. The 
idol was kept in a temple called "Dagon's house." "By Dagon": 
The ark was placed before the idol to show that the God of the 
Hebrews had been vanquished by Dagon. Vs. 3, "Dagon was 

43 



44 Samuel 

and set him in his place again. And when they arose 4 
early on the morrow morning, behold Dagon was 
fallen upon his face to the ground before the ark of 
the Lord; and the head of Dagon and both the 
palms of his hands lay cut off upon the threshold; 
only the stump of Dagon was left to him. Therefore 5 
neither the priests of Dagon, nor any that come into 
Dagon's house, tread on the threshold of Dagon in 
Ashdod, unto this day. 

But the hand of the Lord was heavy upon them of 6 
Ashdod, and he destroyed them, and smote them 
« or, plague with Humours, even Ashdod and the borders thereof. 
And when the men of Ashdod saw that it was so, 7 
they said, The ark of the God of Israel shall not 
abide with us : for his hand is sore upon us, and upon 



fallen": One of the lessons the prophets tried to teach by such 
narratives as this was that Jehovah would not endure association 
with idols. Vs. 4, "head .... hands .... cut off": The 
first fall of Dagon they may have attributed to accident. The 
second could not be misunderstood. The idol was not only over- 
thrown, but broken before the ark. Vs. 5, "tread on the thresh- 
old": A Philistine custom of leaping over the temple threshold 
is traced to this incident by the writer. Perhaps this is referred 
to in Zeph. 1:9. Vs. 6, "hand of the Lord was heavy": It was 
not only the god of the Philistines that was brought low; the 
entire population of Ashdod and vicinity was afflicted. The 
people were attacked by boils or tumors, one of the features of 
the oriental or bubonic plague, so much feared in the East. Vs. 
7, "ark shall not abide": They attributed their affliction to the 
presence of the ark, and wanted to have it removed as soon as 
possible. Vs. 8, "lords of the Philistines": the rulers of the 



The Ark Captured 45 

8 Dagon our god. They sent therefore and gathered 
all the lords of the Philistines unto them, and said, 
What shall we do with the ark of the God of Israel ? 
And they answered, Let the ark of the God of Israel 
be carried about unto Gath. And they carried the 

9 ark of the God of Israel about thither. And it was 
so, that, after they had carried it about, the hand of 
the Lord was against the city with a very great dis- 
comfiture: and he smote the men of the city, both 
small and great, and tumours brake out upon them. 

10 So they sent the ark of God to Ekron. And it came 
to pass, as the ark of God came to Ekron, that the 
Ekronites cried out, saying, They have brought 
about the ark of the God of Israel to us, to slay us 

11 and our people. They sent therefore and gathered 



five chief cities of their land. They were not independent kings 
(though Achish is later called "king of Gath," 21:10; 27:2), 
but were probably more like the judges in Israel. "Unto Gath"f : 
The site of this town is unknown, though it has usually been 
located southeast of Ashdod, on the border of Israel's territory. 
The Philistines wished to determine whether or not the ark was 
really the cause of their troubles, by taking it to a different city. 
Vs. 9, "against the city": The same results were apparent here. 
There was no Dagon temple, but the people were afflicted as at 
Ashdod. Vs. 10, "came to Ekron "f: Ekron was on the way 
toward Shiloh. Perhaps it was the writer's purpose to show that 
the Philistines already realized that the ark must be sent back. 
"Cried out": By this time all the people of the country had 
learned what disasters followed the ark. Vs. 11, "Send away 
the ark": In the sufferings which came upon them the Philistines 
recognized the anger of Jehovah, the God of Israel, whose ark 



46 Samuel 

together all the lords of the Philistines, and they 
said, Send away the ark of the God of Israel, and 
let it go again to its own place, that it slay us not, 
and our people : for there was a deadly discomfiture 
throughout all the city; the hand of God was very 
heavy there. And the men that died not were 12 
smitten with the tumours: and the cry of the city 
went up to heaven. 



they were detaining in their land. A fresh council of their rulers 
was therefore called, and they determined to restore the ark to 
Israel. Vs. 12, "cry of the city": This graphic picture of the 
distress in Ekron shows how urgent was the need for prompt 
action. 1 

QUESTIONS 

(1) To what town was the ark taken by the Philistines? 

(2)* Where was Ashdod? (3) Where was the ark placed? 

(4)* Did they intend to honor the ark with worship like that 

accorded their idol, or to treat it as one of the spoils of war ? 

(5) What happened to the image of Dagon in the night? 

(6) What happened the second night ? (7)* With what cus- 
tom of the priests of Dagon was this incident later connected ? 
(8)* What plague broke out among the people of Ashdod? 
(9) To what did they attribute this affliction? (10) What 
did they decide to do? (11)* Why was not the ark sent di- 

1 In the account here given there is mention of only one form of plague, 
i. e., the boils or tumors. But in the Greek translation of the Old Testament 
(called the Septuagintf or LXX), vs. 6 has, in addition to our rendering, the 
words: "And mice sprang up in the midst of their land, and there was a very- 
deadly destruction in the city." This would mean that there were two plagues: 

(1) the vast number of mice that overran the land, destroying the crops; and 

(2) the disease from which the people suffered. The offerings which were made 
by the Philistines (6:4) likewise imply a plague of mice. This may have been 
a later tradition. 



The Ark Captured 47 

rectly back to Israel from Ashdod? (12) What happened at 
Gath ? (13) Where was the ark sent from Gath ? (14) Why 
were the people of Ekron alarmed ? (15) What council was 
called? (16) *What did they decide to do? (17) Is it pos- 
sible that any other plague than that of boils came upon the 
Philistines? (18) What caused such traditions regarding the 
wonder-working power of a sacred chest to take form ? (19) 
*What do you think was their value ? (20) Might there be a 
teaching value in a story even though it is not literal history ? 
(21) May it not be probable that the Philistines, who had 
taken the ark in battle, actually did suffer from plagues which 
as a superstitious people they attributed to the presence of the 
Hebrew chest ? (22) Is not God's power and providence far 
more fully shown in the regular and constant care of his people 
than in occasional wonders such as here described ? 



• Or, trespass 



SECTION XIII 

PREPARATIONS FOR THE RETURN OF THE ARK, 
I SAM. 6: i- 9 

And the ark of the Lord was in the country of 6 
the Philistines seven months. 1 And the Philistines 2 
called for the priests and the diviners, saying, What 
shall we do with the ark of the Lord ? shew us 
wherewith we shall send it to its place. And they 3 
said, If ye send away the ark of the God of Israel, 
send it not empty; but in any wise return him a 
2 guilt offering: then ye shall be healed, and it shall 
be known to you why his hand is not removed from 



EXPLANATORY NOTES 

The early Judean narrative, with its emphasis upon the sacred- 
ness of the ark, is the source from which this section is taken. It 
naturally magnifies the disasters wrought by the presence of the 
ark, and the recognition of Jehovah by the Philistines. 

Vs. 1, "seven months": long enough to test the influence of 
the ark on the land of the Philistines. Notice the marginal 
reading from the Septuagintf and cf. note to the last section 
(p. 46). Vs. 2, "priests and diviners "f: The rulers had already 
decided that the ark should be returned to Israel. The men here 
named were consulted as to the gift or present that should be sent 
with it. Diviners were men who interpreted dreams and pre- 
dicted the outcome of events. Vs. 3, "not empty": They were 
fearful of further trouble if they did not make an offering to Je- 
hovah at the time his ark was returned. "A guilt offering": 
some compensation for the loss of the ark during the period of its 
absence. "It shall be known": If their trouble ceased as soon 
as the ark was restored, they would know that its detention was 
48 



Plans for Ark's Return 49 

4 you. Then said they, What shall be the guilt offer- 
ing which we shall return to him ? And they said, 
Five golden tumours, and five golden mice according 
to the number of the lords of the Philistines : for one 

5 plague was on you all, and on your lords. Wherefore 
ye shall make images of your tumours, and images of 
your mice that mar the land; and ye shall give glory 
unto the God of Israel : peradventure he will lighten 
his hand from off you, and from off your gods, and 

6 from off your land. Wherefore then do ye harden 
your hearts, as the Egyptians and Pharaoh hardened 
their hearts? when he had 3 wrought wonderfully 30r ^ a 
among them, did they not let the people go, and 



mock of 



the cause of their affliction. Vs. 4, "five golden tumours. " It was 
the custom among some ancient nations especially the Greeks 
and Romans, to invoke the favor of deity in the cure of a disease 
by offering a golden image of the limb or member of the body so 
afflicted; and also to express thankfulness for recovery from such 
an affliction, in a similar manner. It might have been either 
such an image, or the likeness of the swelling or sore itself that 
was offered by the Philistines. "Five golden mice": Here mice 
are mentioned for the first time (but see marginal readings to 
5:6 and 6:1, and also note to Section XII, p. 46). Such a 
plague of mice was not uncommon, especially in Egypt, and 
would be the cause of great damage. Five was the number of 
the Philistine cities, all of which were involved in the common 
disaster. "One plague": The entire territory of Philistia had 
suffered. Vs. 5, "lighten his hand": They recognized their 
trouble as probably due to a divine visitation. Vs. 6, "as the 
Egyptians": The Philistines are supposed to have heard of the 
wonderful deliverance of Israel from Egypt, and how Pharaoh, 
the king of Egypt, had been humbled by the plagues that came 



50 Samuel 

they departed ? Now therefore take and prepare 7 
you a new cart, and two milch kine, on which 
there hath come no yoke, and tie the kine to the cart, 
and bring their calves home from them: and take 8 
the ark of the Lord, and lay it upon the cart; and 
put the jewels of gold, which ye return him for a 
guilt offering, in a coffer by the side thereof; and 
send it away, that it may go. And see, if it goeth 9 
up by the way of its own border to Beth-shemesh, 
then he hath done us this great evil: but if not, then, 
we shall know that it is not his hand that smote us; 
it was a chance that happened to us. 



upon his land, but still hardened his heart (Exod. 8:15, 32). This 
is the second reference the Philistines are represented as having 
made to Israel's dealings with the Egyptians (cf. 4:8). Vs. 7, 
"new cart": It was believed that whatever was used for God's 
service should be new, so that he could have its first and best use; 
so the cart was to be new, and the cattle such as had not been 
yoked before. "Kine": an old word for cattle, cows. "Bring 
their calves home": One would expect a cow to stay near her 
calf; if then these cows, whose calves were left at home, should 
of their own will take the ark away, it would appear that some 
higher power controlled their actions. Vs. 8, "in a coffer": a 
chest or box. Vs. 9, "to Beth-shemesh "f: This was a city of the 
Israelites very near Philistia, the nearest point at which the ark 
could reach the land of Israel from which it had been taken. 

QUESTIONS 

(1) Where was the country of the Philistines ? What were 

its chief cities ? Locate them on the map. (2) How long did 

the ark remain in Philistia ? (3)* Why did the Philistines 

wish to send a present back with the ark ? (4) Whom did 



Plans for Ark's Return 51 

they consult regarding it? (5)* How did they think they 
would know whether their afflictions were sent by Jehovah 
or not? (6) What did they decide to send as presents? 
(7) Do you think God would really care for gold offerings 
of the kind they sent ? (8)* What was commendable in their 
conduct in this instance? (9) In what respect were the 
Egyptians a warning to the Philistines? (10) What prepara- 
tions did they make to return the ark? (n) Why did they 
use new things only? (12) Where were the golden images 
placed ? (13)* What means did they use to learn whether or 
not their affliction was a divine rebuke? (14) Where was 
Beth-shemesh ? (15) If the cattle had gone in some other 
direction, what would the Philistines have thought ? (16) Do 
you think the real explanation of this narrative is the wish of 
its writer to show that Jehovah was as much to be feared in 
Philistia as in Israel ? (17)* Would such a tradition as is here 
recorded be useful to teach the Hebrew people the reverence 
due to God ? (18) Do you think it is true that most great 
reformations have come about by just such work as Samuel's 
on the part of some great and consecrated man ? (19) Com- 
pare the work of Samuel with that of Savonarola, Luther, 
Knox, and Wesley, in so far as you are acquainted with their 
lives. 



SECTION XIV 

THE ARK BROUGHT BACK, I SAM. 6:10-7:1 

And the men did so; and took two milch kine, and 10 
tied them to the cart, and shut up their calves at 
home: and they put the ark of the Lord upon the n 
cart and the coffer with the mice of gold and the 
images of their tumours. And the kine took the 12 
straight way by the way to Beth-shemesh; they went . 
along the high way, lowing as they went, and turned 
not aside to the right hand or to the left; and the 
lords of the Philistines went after them unto 
the border of Beth-shemesh. And they of Beth- 13 

EXPLANATORY NOTES 

For the source of the narrative in this section, see the opening 
of the "Explanatory Notes" on the previous section (p. 48). 

Vs. 10, "did so": Their plan to secure the proper return of the 
ark, and the consequent favor of Jehovah, is told in vss. 7-9 
Vs. 12, " lowing as they went": The cattle took the nearest way 
to reach the land of Israel. Their lowing, or calling for their 
calves, indicated to the Philistines that they were driven on by a 
higher power in spite of their motherly instincts. "Went after 
them": The Philistine rulers wanted to see the outcome of the 
experiment. "Border of Beth-shemesh "|: They went as far 
as it was safe for them, into the fields near the town. Beth- 
shemesh was in a valley opening out onto the plain. Vs. 13, 
"wheat harvest": It was therefore in the spring or early summer. 
The fields were cultivated by people who lived in the town for 
protection, and most of the population went out to work in the 
harvest. "Rejoiced": They saw the cattle bringing the ark up 
the valley, and were happy that the symbol of Jehovah's presence 

5 2 



The Ark Brought Back 53 

shemesh were reaping their wheat harvest in the 
valley : and they lifted up their eyes, and saw the ark, 

14 and rejoiced to see it. And the cart came into the 
field of Joshua the Beth-shemite, and stood there, 
where there was a great stone: and they clave the 
wood of the cart, and offered up the kine for a burnt 

15 offering unto the Lord. And the Levites took 
down the ark of the Lord, and the coffer that was 
with it, wherein the jewels of gold were, and put 
them on the great stone: and the men of Beth- 
shemesh offered burnt offerings and sacrificed sacri- 

16 fices the same day unto the Lord. And when the five 
lords of the Philistines had seen it, they returned 
to Ekron the same day. 

17 And these are the golden tumours which the 
Philistines returned for a guilt offering unto the 
Lord; for Ashdod one, for Gaza one, for Ashkelon 

18 one, for Gath one, for Ekron one; and the golden 

was once more in their possession. Vs. 14, "Joshua the Beth- 
shemite": One of the people of the town. "Great stone": The 
people believed that the occasion was worthy of a sacrifice, and 
they used the large and convenient stone which they found there 
as an altar. "Clave the wood": They felt that the cart and the 
cattle were sacred, and they used them for the sacrifice, splitting 
up the cart and killing the cows for the burnt offering. Vs. 15, 
"Levites": The Levites were members of the tribe of Levi, 
who performed priestly offices. Vs. 16, "they returned": 
The five rulers of the Philistine cities had followed behind the ark 
to see what would happen. Now they were satisfied, and returned 
home. Vs. 18, "golden mice": In the account in vs. 4 only five 
golden mice are mentioned. Here it appears that there were 



54 



Samuel 



mice, according to the number of all the cities of the 
Philistines belonging to the five lords, both of fenced 
cities and of country villages: even unto the great 
stone, whereon they set down the ark of the Lord, 
which stone remaineth unto this day in the field of 
Joshua the Beth-shemite. x And he smote of the 19 
men of Beth-shemesh, because they had looked into 
the ark of the Lord, even he smote of the people 
seventy men, and fifty thousand men: and the 
people mourned, because the Lord had smitten the 20 
people with a great slaughter. And the men of 



many more, representing even the smallest towns, as well as the 
five great cities. A "fenced" city was one defended by walls. 
"Unto this day": The clause should probably read, "And the 
stone .... is a witness unto this day," i.e., the day in which the 
writer lived. Vs. 19, "he smote": This verse is perplexing and 
probably wrong. As it stands, it would indicate that God was angry 
because the people looked at the ark. But this was just what they 
might be expected to do in their joy. The marginal reading 
seems better. One family or clan ("the sons of Jeconiah") 
showed no joy in the occasion, and their death was interpreted 
as a sign of God's anger. Among the Hebrews, as with most 
ancient people, plagues and calamities of every kind were be- 
lieved to be the sign of divine anger. Later prophetic teaching 
and the New Testament show this view to be erroneous. "Fifty 
thousand": This is certainly a mistake. The entire population 
of Beth-shemesh could have been only a few hundred. Probably 
the reading should be "seventy men," and the "fifty thousand" 
was added by the mistake of some copyist. "Great slaughter": 
The death of seventy men was a terrible calamity in a small 
community; it was a mystery which they could not understand, 
but which they connected with the presence of the ark. Vs. 20, 
"to whom shall he go up": Like the people of Ashdod, they 



The Ark Brought Back 55 

Beth-shemesh said, Who is able to stand before the 
Lord, this holy God ? and to whom shall he go up 
21 from us ? And they sent messengers to the inhabi- 
tants of Kiriath-jearim, saying, The Philistines have 
brought again the ark of the Lord; come ye down, 
7 and fetch it up to you. And the men of Kiriath- 
jearim came, and fetched up the ark of the Lord, 
and brought it into the house of Abinadab in the hill, 
and sanctified Eleazar his son to keep the ark of the 
Lord. 



wanted the ark taken away. As they were at the border of the 
hill country, the ark would have to go up in being taken toward 
Shiloh. Vs. 21, " Kiriath-jearim "f: a town about nine miles 
northwest from Jerusalem; it was on much higher ground than 
Beth-shemesh, and about nine or ten miles northeast from it: 
"Come ye down": They said nothing of the calamity that had 
befallen them; they seem to have felt sure that the people of 
Kiriath-jearim would be glad to receive the ark. Their words, 
"come down" and "fetch it up, " again refer to the higher position 
of Kiriath-jearim. Vs. i, "house of Abinadab": This was 
probably a suitable location; no special reason is given. "Sanc- 
tified Eleazar": There is no hint that he was a priest; they 
employed him to take charge of the ark. 

QUESTIONS 
(1) How was the vehicle prepared for the ark ? (2) *What 
were the different things that were placed on the cart? (3) 
What road did the cattle take ? What made it more remark- 
able that they should go away from home? How did they 
show their maternal instincts? (4) Why did the Philistine 
rulers follow them ? How far did they go ? (5)* Why were 
the people of Beth-shemesh out in the fields ? At what time 



56 Samuel 

of the year did the harvest come? (6) How did the people 
feel when they saw the ark? (7) What did they do to cele- 
brate the return of the ark ? For a similar use of cattle and 
farm implements read I Kings 19:19-21. (8)* What did the 
five Philistine rulers do ? Is anything further said about the 
plagues among the Philistines? (9) Locate on the map the 
five cities of the Philistines named in vs. 17. (10)* What 
is represented as happening to the people of Beth-shemesh ? 
How does the text differ from the marginal note in explaining 
this event ? (n) How many are said to have died ? (12) How 
did the people of Beth-shemesh feel after this misfortune? 
(13) To whom did they send ? Where was Kiriath-jearim ? 
Were the latter people glad to receive the ark ? (14) What did 
they do with it ? (15)* Why was it not sent to Shiloh again ? 
(See Section IX, Question 23). (16) Is it probable that the 
priests and prophets of later days could make effective use 
of such narratives in deepening a feeling of awe regarding the 
ark and the sanctuary ? 



SECTION XV 

SAMUEL'S WORK OF REFORM, I SAM. 7:2-4 

2 And it came to pass, from the day that the ark 
abode in Kiriath-jearim, that the time was long; for 
it was twenty years: and all the house of Israel 

3 lamented after the Lord. And Samuel spake unto « or, turned 

unto 

EXPLANATORY NOTES 
With this section the account of Samuel's prophetic work, as 
given in the Ephraimite source is resumed. It continues as far 
as 8:22. 

Vs. 2, "the time was long": One of the interesting character- 
istics of the Bible is illustrated in the short paragraph included in 
this section: some long narratives deal with events that occupied 
only a brief time, while in other very short accounts we have our 
only information regarding events that covered many years. The 
author does not mean to say that the entire time the ark remained 
in Kiriath-jearim was twenty years, but that from the time it 
was taken there twenty years were spent by Samuel in his efforts 
to bring Israel to a better condition. "The ark abode": The 
sacred chest, after being captured by the Philistines, was returned, 
and kept in the hill town mentioned. "Lamented after the 
Lord": The translation is not very satisfactory. Probably 
"turned unto" would be better. Samuel's work as a reformer 
resulted in getting the people interested in the religion of Jehovah, 
against which the conduct of the priests at Shiloh had turned them. 
Vs. 3, "Samuel spake": This is the first time he has been men- 
tioned since 4:1. After the death of Eli and his sons, the young 
man was the recognized prophet and judge. He probably returned 
to his parents' home at Ramah (see 7:17), and made that his own 
headquarters. From it he went out on visits to different parts 

57 



58 Samuel 

all the house of Israel, saying, If ye do return unto 
the Lord with all your heart, then put away the 
strange gods and the Ashtaroth from among you, 
and 2 prepare your hearts unto the Lord, and serve 
him only; and he will deliver you out of the hand 
of the Philistines. Then the children of Israel did 
put away the Baalim and the Ashtaroth, and served 
the Lord onlv. 



of the country (see vs. 16) and preached the religion of Jehovah 
and the necessity of repentance. "Put away the strange gods"f : 
In the days of Eli and his sons idolatry grew among the people, 
because there was no one to hold their regard and affection to 
Jehovah, and they easily fell into the idolatrous practices of their 
neighbors. " Ashtaroth "f: The images of the goddess Astarte, 
which they were in the habit of worshiping. "Serve him only": 
The pure, imageless worship of Jehovah must never be mixed 
with the unclean rites of the false gods. "He will deliver you": 
It must not be supposed that this was any one message of Samuel 
to Israel. It was what he was constantly preaching in all the 
places he visited, all those years. He told the people that victory 
depended upon repentance and obedience. Vs. 4, "put away the 
Baalim "f: Baals, or images of the sun-god of the Canaanites, 
whose worship was taken over by Israel. "Served the Lord 
only": This shows how wide must have been Samuel's work, 
and how faithfully he pursued it. 

QUESTIONS 
(1) How had the ark come to Kiriath-jearim (see Section 
XIV) ? (2) What does the twenty years include ? (3) During 
this time what change took place on the part of the people ? 
(4)* How did Samuel reach "all the house of Israel"? (5) 
What did he command the people to do? (6)* What were 
the "strange gods"? How were they worshiped? (7) Why 



Reform Work of Samuel 59 

was it necessary to worship Jehovah only ? (8)* Did the 
people believe that -there were other gods than Jehovah? 
How did they think of them ? (9) By what people were Baal 
and Astarte worshiped? (10)* Why were the Philistines 
mentioned as the enemies Israel chiefly feared? (n) Was 
this message of Samuel's delivered on a single occasion only, 
or was it the burden of all his preaching ? (12) What relation 
does the mention of twenty years bear to the statement of 
what Samuel was accustomed to preach ? (13)* Where did 
Samuel live at this time? Why had he not remained at 
Shiloh? (14) What places did he visit in the course of his 
frequent journeys (vs. 16) ? (15) What was the effect of his 
preaching? (16) In what ways could a preacher like Samuel 
secure the reformation of a nation ? 



SECTION XVI 

THE BATTLE OF EBEN-EZER, I SAM. 7:5-17 

And Samuel said, Gather all Israel to Mizpah, and 5 
I will pray for you unto the Lord. And they gathered 6 
together to Mizpah, and drew water, and poured it 
out before the Lord, and fasted on that day, and 
said there, We have sinned against the Lord. And 
Samuel judged the children of Israel in Mizpah. 

EXPLANATORY NOTES 

The source in this section is the late Ephraimite account 
of Samuel's life. The story of deliverance from Philistine oppres- 
sion, with Samuel as the hero, is perhaps the parallel of the ac- 
count in 13:2 f. of which Saul is the chief figure. 

Vs. 5, "Gather all Israel": Messengers were despatched 
to the different towns to summon the people. The fact that there 
was sufficient unity of sentiment to make possible such a gathering 
shows how successful had been Samuel's work of preaching the 
need of union and obedience to God. "To Mizpah "f: A hill- 
top five miles northwest of Jerusalem and about the same distance 
southwest from Ramah, Samuel's home. "Will pray for you": 
Only after years of teaching would the people have responded to 
such an appeal. This shows somewhat the nature and effect of 
the prophet's religious reforms. Vs. 6, "drew water": The 
pouring out of water was not an ordinary form of sacrifice, but it 
might well represent a feeling of contrition for sin a "pouring out 
of the heart" to God. "Fasted": This was also unusual, but 
in the later history it became a common religious practice (Zech. 
8: 19). "We have sinned": The gathering was for the confession 
of sin and the completion of the people's covenant of faithfulness 
to God. "Samuel judged": His leadership as a prophet easily 
passed over into the authority of judge or king. People brough 
60 



Battle of Eben-Ezer 6i 

7 And when the Philistines heard that the children of 
Israel were gathered together to Mizpah, the lords 
of the Philistines went up against Israel. And 
when the children of Israel heard it, they were afraid 

8 of the Philistines. And the children of Israel said 
to Samuel, Cease not to cry unto the Lord our God 
for us, that he will save us out of the hand of the 

9 Philistines. And Samuel took a sucking lamb, and 
offered it for a whole burnt offering unto the Lord: 
and Samuel cried unto the Lord for Israel; and the 

to him their disputes for decision. The gathering at Mizpah 
must have lasted some time. It was like one of the annual feasts. 
Vs. 7, "Philistinest went up": They had been recognized as the 
lords of the land since the battle of Aphek (chap. 4), and did not 
wish to see the Israelites growing in strength and unity. They 
may have regarded the meeting at Mizpah as a step toward 
national federation and freedom on the part of the Hebrews. 
They probably thought they could gain an easy victory over the 
people at Mizpah, and thus fasten their rule on the land more 
strongly than ever. Vs. 8, " Cease not to cry": The men of Israel 
were terrified when they thought of their old and formidable 
enemies. Probably few of them were armed, and they dreaded 
the trained soldiers of the lowland. They could only trust Samuel 
to invoke God's protection. Vs. 9, "whole burnt offering": 
No part of the victim was used for food; all was consumed upon 
the altar. This was a symbol of the entire consecration of the 
nation to Jehovah and the deep fervor of their cry to him. " Cried 
.... answered": Samuel prayed for the terrified people. God's 
answer came in the deliverance that followed. Vs. 10, "the Lord 
thundered": A storm broke upon the Philistines, such as dismayed 
and disorganized them. The Hebrews recognized the event as 
a providential interference in their behalf, and rushed forward to 
complete the work which the storm had begun. Vs. 11, "under 



62 



Samuel 



Lord answered him. And as Samuel was offering 10 
up the burnt offering, the Philistines drew near to 
battle against Israel: but the Lord thundered with a 
great thunder on that day upon the Philistines, and 




discomfited them; and they were smitten down 
before Israel. And the men of Israel went out of n 
Mizpah, and pursued the Philistines, and smote them, 
until they came under Beth-car. Then Samuel took 12 
a stone, and set it between Mizpah and Shen, and 
called the name of it ^ben-ezer, saying, Hitherto 
hath the Lord helped us. So the Philistines were 13 



Battle of Eben-Ezer 63 

subdued, and they came no more within the border 
of Israel : and the hand of the Lord was against the 

14 Philistines all the days of Samuel. And the cities 
which the Philistines had taken from Israel were 
restored to Israel, from Ekron even unto'Gath; and 
the border thereof did Israel deliver out of the hand 
of the Philistines. And there was peace between 

15 Israel and the Amorites. And Samuel judged Israel 

16 all the days of his life. And he went from year to 
year in circuit to Beth-el, and Gilgal, and Mizpah; 



Beth-car": probably the modern Ain Karim, a short distance 
west of Jerusalem. The storm and the onrush of the Hebrews 
drove the Philistines in panic down the nearest valley past the 
height of Beth-car toward their own country. Vs. 12, "took a 
stone": It was a suitable memorial of such a victory. "Between 
Mizpah and Shen": The latter name means "the tooth," and no 
doubt refers to some rock not far from Mizpah. "Eben-ezer"f: 
This "stone of help" is not the same place as the one mentioned in 
4:1. It was somewhere in the highlands of Judah, and not far from 
Mizpah. Vs. 13, "Philistines were subdued": This statement 
is difficult to reconcile with the frequent narratives of conflict with 
the Philistines later on, even during Samuel's life (cf. 13 : 5; 14: 52; 
17:1; 23:27, etc.). Materials from several writers went into the 
book of First Samuel, and their information was not always the 
same. The peace that followed the victory of Mizpah was 
probably understood to have continued for many years. It is 
possible also that this narrative of victory with Samuel as the hero 
is a parallel to the Judean account in 13, 14, in which Saul is the 
chief figure. Vs. 14, "cities .... were restored": another 
fruit of the victory. Ekronf and Gathf were Philistine cities 
near the border of Israel (see map) . ' ' The Amorites " f : a general 
name for the older nations in Canaan, the neighbors of Israel. 
Vs. 15, "Samuel judged Israel": His work as leader and prophet 



64 Samuel 

and he judged Israel in all those places. And his 17 
return was to Ramah, for there was his house; and 
there he judged Israel: and he built there an altar 
unto the Lord. 

caused the people to submit to him all matters requiring judg- 
ment. "Went in circuit": Unlike a king, living in a capital, 
Samuel visited different towns, holding sacrificial assemblies, or 
public meetings. " Bethel "f: A town about half-way between 
Shiloh and Jerusalem. "Gilgalf": not the place of that name 
in the Jordan valley, but probably to be located about eighteen 
miles north of Jerusalem, and seven miles north of Bethel. Vs. 
17, "return to Ramah": This town, in which Samuel was born, 
had now become his residence. At times when he was not absent 
on his preaching tours he exercised the functions of prophet and 
judge here. "Built there an altar": This was in the "high 
place" (9:12, 13), where sacrificial feasts were held. In both 
war and peace, Israel trusted the leadership of Samuel 

QUESTIONS 
(1)* Why did Samuel want the people assembled? (2) 
Why did he call them to Mizpah? Where was this place? 
(3) Do you imagine the people from all the country came, or 
only those of the vicinity? (4)* What three things did the 
people do at Mizpah ? What was the meaning of the pouring 
out of water ? (5) How did Samuel judge the people ? (6)* 
What was the difference between the condition of the nation 
at this time and at the time when Samuel began his work? 
In other words, what had he accomplished during those 
years? (7) What report came to the Israelites at Mizpah? 
What led the Philistines to attack them at that time ? (8) How 
did the people feel when they heard that their enemies were 
coming ? (9)* What did they beg Samuel to do ? (10) What 
did he do ? (11)* What was it that caused the defeat of the 
Philistines? (12) Do you not suppose there was a battle, in 



Battle of Eben-Ezer 65 

which the Hebrews fought as well as they could ? (13)* How 
did Samuel commemorate the victory? (14) What is the 
meaning of "Eben-ezer" ? Why did they give it that name ? 
Was it the only place of that name ? (15) What does the writer 
say about the future relations of Israel and the Philistines? 
(16)* What part of the country was taken from the Philistines ? 
(17) What were Israel's relations with its neighbors? (18) 
What were Samuel's duties? What places did he visit? 
Compare the work of Samuel with that of a modern circuit 
judge, or evangelist. (19) Where did he live? Did his 
parents probably reside there yet? (20). What did he build 
there ? What other towns do you remember as having altars 
or sanctuaries ? (21)* Make a list of all the places mentioned 
in this section, and locate them on the map as far as possible. 
(22) How does<his story illustrate the value of a good ruler to 
a nation? Of what other rulers do you know as having 
proved a blessing to their people ? 

* REVIEW QUESTIONS 
(All review questions should be answered in writing) 

(1) Who were Samuel's parents, and what was his birth- 
place ? 

(2) What was the character of the worship at Shiloh, and 
of the priests who ministered there ? 

(3) What was the cause of Hannah's sorrow, how was it 
removed, and what was the expression of her gratitude? 

(4) Describe the call of Samuel. 

(5) What events led to the death of Eli the priest ? 

(6) What happened to the ark after the battle of Aphek ? 

(7) What were the causes and the method of its return ? 

(8) What was Samuel's method of doing the work of 
prophet and judge ? 

(9) On what occasion and in what manner were the 
Philistines defeated? What memorial of the event was 
erected ? 



SECTION XVII 

THE DEMAND FOR A KING, I SAM. 8:1-9 

And it came to pass, when Samuel was old, that 8 
he made his sons judges over Israel. Now the name 2 
of his firstborn was Joel ; and the name of his sec- 

EXPLANATORY NOTES 

With this section begins one of the two accounts of Saul's 
elevation to the kingship. The one is the early Judean narrative 
of Saul's life (9: 1 — 10:7, 9-16, 11:1-15) an ^ tne other is the late 
account from the northern kingdom relating to Samuel (8:1-22, 
10: 17-27, 12:7-25). 

Vs. 1, "made his sons judges": It will be noticed that many 
years of Samuel's life are passed over without record. Only a 
very few incidents have been given, and he is already an old man. 
Neither his marriage nor the birth of his sons has been mentioned. 
It was natural that he should give his sons the work of assisting 
him in hearing causes and settling disputes among the people. 
Vs. 2, "judges in Beer-sheba": These sons of Samuel are not 
known otherwise than by this notice of them. Beer-shebaf was 
far to the south, fully forty-five miles from Jerusalem, and on the 
southern frontier of Judah. Vs. 3, "turned aside after lucre": 
The sins of Samuel's sons were similar to those of the sons of Eli, 
save that they had not the opportunities which the priestly office 
offered Hophni and Phinehas. But they profited by their positions 
as judges, taking presents of money as inducements to give dis- 
honest decisions. Vs. 4, "eldersf of Israel": the men of age and 
wisdom, the heads or sheiks of clans. Vs. 5, "make us a king": 
There had never been a king in Israel. In the days of the judges, 
a century or so earlier than Samuel's day, Gideon was offered the 
honor of kingship, but refused it (Judg. 8:22, 23). His son, 
Abimelech, assumed the position of king or prince at Shechem, but 
it was only a brief and local effort (Judg., chap. 9). Now the 
people feel that a king is needed. Vs. 6, "displeased Samuel": 
66 



The Demand for a King 67 

3 ond, Abijah : they were judges in Beer-sheba. And 
his sons walked not in his ways, but turned aside 
after lucre, and took bribes, and perverted judg- 
ment. 

4 Then all the elders of Israel gathered themselves 

5 together, and came to Samuel unto Ramah : and they 
said unto him, Behold, thou art old, and thy sons 




A WELL AT BEERSHEBA 



walk not in thy ways: now make us a king to judge 

6 us like all the nations. But the thing displeased 
Samuel, when they said, Give us a king to judge us. 

7 And Samuel prayed unto the Lord. And the Lord 
said unto Samuel, Hearken unto the voice of the 
people in all that they say unto thee : for they have 
not rejected thee, but they have rejected me, that I 

8 should not be king over them. According to all the 
works which they have done since the day that I 



68 Samuel 

brought them up out of Egypt even unto this day, in 
that they have forsaken me, and served other gods, 
so do they also unto thee. Now therefore hearken 9 
unto their voice : howbeit thou shalt protest solemnly 
unto them, and shalt shew them the manner of the 
king that shall reign over them. 



Our knowledge of Samuel's life comes from two different sources 
which are woven together in the book we are studying. Accord- 
ing to one account, Samuel thought it a mistake for the people to 
wish a king. According to the other, he regarded it as the natural 
result of his own work of teaching and unification, and in harmony 
with God's purpose. Vs. 7, "they have rejected me": In this 
account of the matter, the whole plan of choosing a king is con- 
sidered as a mistake, displeasing alike to Samuel and God. Per- 
haps it took literary form in the later days when the evils of the 
rule of bad kings were most keenly felt. Vs. 8, "served other 
gods": Here the demand for a king is regarded as in line with the 
many acts of disobedience and idolatry committed by the nation 
ever since the exodus. Vs. 9, "thou shalt protest": Samuel is 
to grant the popular request, but to take occasion to show how 
much better it would be if the people would consent to be ruled by 
God through his prophets. 

QUESTIONS 

(1) How is the fragmentary character of the record of 
Samuel's life shown ? (2) Why is it that so few of the acts of 
Bible heroes are recorded ? (3) What work did Samuel assign 
to his sons ? (4) What was the work of a judge ? (5)* What 
were the names of Samuel's sons ? Where did they live ? Was 
not Beer-sheba too far from the center of the country to be 
an appropriate place for them ? (6) What kind of men were 
Samuel's sons? How did they resemble Eli's sons? How 
did they differ from them? (7) Do you think Samuel was 



The Demand for a King 69 

responsible for the character of these men ? (8)* Who came 
to Samuel to complain about the situation? Where did 
Samuel live ? (9) What were the two things which the people 
urged as causes of discontent? (10) What request did they 
make? Had there ever been a king in Israel? Did their 
conduct show that they still recognized Samuel as their right- 
ful leader? (n)* What did they say was to be the work of 
the king? What nations did they know that were ruled by 
kings? (12) How did the request affect Samuel? Why 
should he feel troubled over it? (13) To whom did he take 
the matter? (14) What was the divine response? Who 
had really been rejected ? (15)* How did this conduct of the 
people correspond to their previous record? (16) What 
instances of national sin do you recall in the earlier history 
of the people? (17)* What was Samuel commanded to do? 
If it had been wrong for the people to have a king, would it 
have been permitted at all ? (18) How was Samuel to prepare 
the people for their new experiment ? (19)* How does the 
demand for a king show the success of Samuel's work as judge ? 
If he had not united them as a nation, would they have de- 
sired a king at all ? (20) Compare the condition of the people 
at the time Samuel began his labors over them with their 
situation at the time they demanded a king. What elements 
of progress are evident? (21) Can you remember other 
instances in which the life of one man has been the means of 
organizing a nation? Would King Alfred and Washington 
be similar examples ? 



SECTION XVIII 

SAMUEL'S WARNING, I SAM. 8:10-22 

And Samuel told all the words of the Lord unto 10 
the people that asked of him a king. And he said, n 
This will be the manner of the king that shall reign 
over you: he will take your sons, and appoint them 

EXPLANATORY NOTES 

The northern source regarding Samuel's career as a prophet 
is followed here. It emphasizes the disinclination of Samuel to 
have a king chosen, and points out his warnings to the nation. 

Vs. 10, "Samuel told .... the people": The previous verses 
recount the popular demand for a king, Samuel's displeasure, and 
his presentation of the matter to God in prayer. He was told to 
consent to the people's wish while warning them of the danger 
incurred. Vs. n, "the manner of the king": the way in which 
he would act. "For his chariots": In the early period the men 
of Israel always fought on foot. It was not till the days of Solo- 
mon that chariots and cavalry were used. A king would need 
standing armies, and the nation would have to furnish the soldiers 
from its homes. "Run before his chariots": Kings were accus- 
tomed to have men run in front of their chariots to clear the way 
(see II Sam. 15:1). This was a mark of royalty. Vs. 12, "cap- 
tains of thousands:" The different grades of officers were desig- 
nated according to the number of men they commanded. "Plow 
his ground": Some were to be chosen as soldiers, some as officers, 
and some as workers in the fields, and makers of tools. This 
would point not only to enforced military service, but to a condi- 
tion of serfdom almost amounting to slavery. Vs. 13, "your 
daughters": Women as well as men would have to serve the new 
master whom the people were demanding. His court would 
require perfumers, cooks, and other servants. Vs. 14, "take 
your fields": Samuel suggested the most alarming possibilities 
70 



Samuel's Warning 



7 1 



unto him, 'for his chariots, and to be his horsemen; 
12 and they shall run before his chariots : and he will 
appoint them unto him for captains of thousands, 
and captains of fifties; and he will set some to plow 
his ground, and to reap his harvest, and to make his 



1 Or, over his 
chariots, and 
over his horses 




FARMER AND PLOUGH 



instruments of 'war, and the instruments of his 

13 chariots. And he will take your daughters to be 
2 confectionaries, and to be cooks, and to be bakers. 

14 And he will take your fields, and your vineyards, 
and your oliveyards, even the best of them, and give 

15 them to his servants. And he will take the tenth of 
your seed, and of your vineyards, and give to his 



Or, perfumers 



72 Samuel 

officers, and to his servants. And he will take your 16 
men-servants, and your maid-servants, and your 
goodliest young men, and your asses, and put them 
to his work. He will take the tenth of your flocks: 17 
and ye shall be his servants. And ye shall cry out 18 



in order to keep the people from wanting a king. Nobody would 
want to have his farm, or his grape vineyard, or his olive orchard 
taken from him and given to some favorite friend of the king. 
Indeed we know what happened on one occasion when King 
x\hab tried forcibly to take possession of a field (I Kings, chap. 
21). Vs. 15, "tenth of your seed": The people would be taxed 
10 per cent, of their incomes for the royal revenues, to support the 
king and his court. Vs. 16, "put them to his work": Nothing 
would be exempt from his will. Their servants and their beasts 
he would demand from them. Vs. 17, "his servants": his bond- 
servants, or slaves. This would be a disgraceful humiliation to the 
free-born Israelites. Vs. 18, "ye shall cry out": Samuel tries 
to convince them that they will regret their demand for a king, 
when they discover how expensive and humiliating is the condition 
they wish to try. "Will not answer you": It would be practically 
mpossible to get rid of their kings. The choice, once made, 
could not be revoked. It is of course clear that the kind of king 
here described came only in later years. Neither Saul nor David 
had any such court as is here pictured. Solomon, and a few 
of the later kings, may have approached it. Not unlikely the 
description, written down in the days of the' kingdom, was filled 
in with details taken from the actual conditions of the writer's 
time. Vs. 19, "we will have a king": Samuel's persuasions and 
warnings were of no avail. Vs. 20, "judge us ... . and fight": 
These were the two sides of the king's work, to govern his people, 
hearing and settling disputes; and to fight at their head against 
their enemies. Vs. 21, "rehearsed them": repeated them. Vs. 
22, "hearken unto their voice": Again Samuel is told to grant 
their request (cf. vs. 9). "Go ye": Samuel dismissed them to 



Samuel's Warning 



73 



in that day because of your king which ye shall have 

chosen you; and the Lord will not answer you in 

19 that day. But the people refused to hearken unto 




AN OLIVE TREE 



the voice of Samuel; and they said, Nay; but we 

20 will have a king over us; that we also may be like all 
the nations; and that our king may judge us, and go 

21 out before us, and fight our battles. And Samuel 



74 Samuel 

heard all the words of the people, and he rehearsed 
them in the ears of the Lord. And the Lord said to 22 
Samuel, Hearken unto their voice, and make them a 
king. And Samuel said unto the men of Israel, Go 
ye every man unto his city. 

their homes to wait for a favorable moment for the choice of a 
king. The story is continued in 10:17-27, which in its original 
form probably followed 8:22. The intervening verses (9:1 — 10: 
16), taken from the other source, tell a wholly different story of 
how Saul was chosen king. 

QUESTIONS 
(1) What had the people demanded of Samuel ? How did 
their wish affect him ? What did he do ? What was he told 
to do in regard to the people's request ? (2) What response 
did Samuel make to the people ? (3)* For what purposes did 
he say the king would take their sons ? (4) Was it not necessary 
to have a standing army? (5) What menial service would 
the king demand of the men of Israel ? (6)* What would be 
the tasks of the women ? (7) What property would the king 
seize? For what purpose? What were the chief crops 
raised? (8)* What kind of taxes would the king exact? 
(9) Why did Samuel make his description of the king so 
repulsive ? If the writer lived in an age when the kings did 
such things, would that fact influence his report of Samuel's 
words ? (10) Was Samuel able to check the popular demand 
for a king? (11)* What two things did they want the king 
to do? (12) When he had failed in his effort, what was 
Samuel told to do? (13) Why did he send the people home? 
(14)* Is it possible that this narrative is to be connected at 
once with the one in 10:17-27? If that is the case, and the 
assembly at Mizpah was called at once, how are we to account 
for the other story, 9:1 — 10:16? And how did the words of 



Samuel's Warning 75 

8: 22b get into the text ? (15) Note Samuel's attitude of regret 
and reluctance in this story, as contrasted with his interest 
in making Saul king in 9:1 — 10:16. *What explanation can 
you give for it? (16) Is it possible that both stories of the 
choice of Saul were in circulation among the people ? (17) Is 
not the fact that such different narratives regarding the same 
men were used by the prophets a proof that they considered 
the teaching value of a story of greater importance than the 
facts it contained ? (18) May not this fact explain many dis- 
crepancies in Old Testament narratives ? 



SECTION XIX 

SAUL'S SEARCH, I SAM. 9:1-14 

Now there was a man of Benjamin, whose name 9 
was Kish, the son of Abiel, the son of Zeror, the son 
of Becorath, the son of Aphiah, the son of a Ben- 
jamite, a mighty man of J valour. And he had a son, 2 
whose name was Saul, a 2 young man and a goodly: 
and there was not among the children of Israel a. 
goodlier person than he: from his shoulders and 

EXPLANATORY NOTES 
It has been noted that there are two main lines of tradition 
regarding the choice of Saul as king. The older ( Judean, 9 : 1 — 
10: 16, chap, n) represents the matter as providentially arranged by 
the meeting of Saul and Samuel, and the public vindication of the 
choice by Saul's victory over Nahash. The second (Ephraimite, 
chap. 8, 10:17-27, chap. 12) reveals Samuel as opposed to the 
change but persuaded by God, and later holding the election at 
Mizpah where Saul was chosen by the sacred lot. It is the first 
of these two accounts that is begun in this section. Vs. 1, "man 
of Benjamin": The tribe of Benjamin was one of the smallest, 
after the events recorded in Judg. 20:12 f. Its territory lay just 
south of the tribe of Ephraim and included a portion of the city 
of Jerusalem. "Kish, the son of Abiel": In I Chron. 8:33 and 
9:39 Ner is called the father of [Kish, but such differences in 
the reports of genealogies are not infrequent nor strange. " Mighty 
man of valour": The other rendering, "wealth, " seems preferable. 
Kish was a well-to-do farmer. "Saul": The name means "asked." 
It was also the home name of the apostle Paul, who was likewise 
of this tribe of Benjamin. Vs. 2, "choice man and goodly": Saul 
was not necessarily young at this time, for soon after his son 
Jonathan is introduced (13: 2). Saul was tall and of fine appear- 
76 



Saul's Search 77 

3 upward he was higher than any of the people. And 
the asses of Kish Saul's father were lost. And 
Kish said to Saul his son, Take now one of the 

4 servants with thee, and arise, go seek the asses. And 
he passed through the hill country of Ephraim, and 
passed through the land of Shalishah, but they 
found them not: then they passed through the 
land of Shaalim, and there they were not: and he 
passed through the land of the Benjamites, but they 

5 found them not. When they were come to the land 
of Zuph, Saul said to his servant that was with him, 
Come and let us return; lest my father leave caring 

6 for the asses, and take thought for us. And he said 
unto him, Behold now, there is in this city a man of 
God, and he is a man that is held in honour; all that 



ance (9:2, 10:23). Vs. 3, "go seek the asses": The property 
of Kish was in stock, and some of the asses strayed. There are 
no fences in Palestine. Sheep, goats, cattle, and asses have to 
be watched to prevent their wandering. A father had full control 
of his children as long as he lived, and could send them on errands, 
no matter how old they were. Vs. 4, "passed through the hill 
country": The route of Saul and his servant is not very clear. 
They probably started from Gibeah, Saul's home, and went 
through the country to the northwest, descending to the plain of 
Sharon to the west, and returning to the hills in the direction of 
their home. Shalishah and Shaalim are not known, but they 
probably lay somewhere in the plain. Vs. 5, "land of Zuph": 
This appears to be the region of Ramah, Samuel's home, for 
that town was called Ramathaim-zophim, or the "two Ramahs 
of the Zuphites," and the father of Samuel was a descendant of 
Zuph (1:1). Vs. 6, "in this city": probably Ramah, Samuel's 



78 Samuel 

he saith cometh surely to pass: now let us go thither; 
peradventure he can tell us concerning our journey 
whereon we go. Then said Saul to his servant, 7 
But, behold, if we go, what shall we bring the man ? 
for the bread is spent in our vessels, and there is not 
a present to bring to the man of God : what have we ? 
And the servant answered Saul again, and said, 8 
Behold, I have in my hand the fourth part of a 
shekel of silver : that will I give to the man of God, 
to tell us our way. (Beforetime in Israel, when a 9 
man went to inquire of God, thus he said, Come 
and let us go to the seer : for he that is now called a 
Prophet was beforetime called a Seer.) Then said 10 
Saul to his servant, Well said; come, let us go. So 
they went unto the city where the man of God was. 



home. " Cometh surely to pass " : The servant thought Samuel 
was a fortune teller, whom it was worth while to consult. The 
servant's only partial knowledge of Samuel, and Saul's entire 
ignorance of him, seem strange in view of the prophet's greatness 
and authority in the nation. We do not know all the facts. We 
have to accept the differences between the two accounts, and 
attempt to ascertain what the narrators felt to be the teaching 
value of each. Vs. 7, "there is not a present": It was understood 
by both Saul and his servant that they ought to take to the prophet 
a gift of some kind. Vs. 8, "fourth part of a shekel": a very 
small coin worth about ten or twelve cents; but as it was all Saul 
had, he was not ashamed to offer it. Vs. 9, "called beforetime a 
seer": i.e., a clairvoyant, one who sees hidden things, who tells 
fortunes and predicts lucky days. The writer describes the 
custom in earlier days, before the prophets were well known. 
Vs. 10, "went into the city": Ramah, where Samuel lived. Vs. 



Saul's Search 



79 




WOMEN WITH WATER JARS 



80 Samuel 

As they went up the ascent to the city, they found n 
young maidens going out to draw water, and said unto 
them, Is the seer here? And they answered them, 12 
and said, He is; behold, he is before thee: make 
haste now, for he is come to-day into the city, for 
the people have a sacrifice to-day in the high place: 
as soon as ye be come into the city, ye shall straight- 13 
way find him, before he go up to the high place to 
eat: for the people will not eat until he come, be- 
cause he doth bless the sacrifice and afterwards they 
eat that be bidden. Now therefore get you up; for 
at this time ye shall find him. And they went up to 14 
the city; and as they came within the city, behold, 
Samuel came out against them, for to go up to the 
high place. 



11, "went up the ascent": Ramah means "high place." It was 
partly situated on a hill. "To draw water": In eastern lands 
the women go to the public fountain or spring for water to carry to 
their homes. Vs. 12, "he is come to-day": Samuel had probably 
just returned from one of his preaching tours, and was going to 
hold a sacrificial feast at the place of worship at the top of the hill. 
Vs. 13, "find him": The two young men were advised to go to the 
home of Samuel in the city, so that they might obtain the informa- 
tion they wished before he went up to open the services at the high 
place. Vs. 14, "came out against them": They met the prophet 
just coming out from his home to ascend to the high place. 

QUESTIONS 
(1) What is meant by "Benjamin" ? (2)* Where was it 
located, and how did it compare with other tribes in size? 
(3) Who was Kish, and what was his position among his 



Saul's Search 8i 

neighbors? (4) How is Saul described? (5)* Why would 
such a man be desirable as a king? (6) What misfortune 
had happened to Kish? (7) What steps were taken to find 
the animals? (8) What regions did the young men visit? 
Estimate what distance they traveled. (9)* How is the 
"land of Zuph" connected with the earlier part of Samuel's 
life? (10) What was Saul's suggestion when they reached 
this point? (n) Who proposed the visit to the prophet? 
In what way did the servant describe him? (12) Does this 
description indicate that fortune tellers were common and 
were often consulted? (13)* Did the servant mistake the 
character and work of Samuel, or was he really a fortune teller ? 
(14) What did Saul think they should take if they consulted 
the seer? Was it the custom to give a present for such ser- 
vices? (15) How much money did they have? Did they 
think so small a fee was sufficient? (16) In what city did 
Samuel live ? (17) In what part of the country was it ? (18) 
Of whom did they inquire concerning Samuel ? What in- 
formation did they receive? (19)* Where and in what man- 
ner were the sacrifices celebrated? (20) Does vs. 12 suggest 
that Samuel had just returned from one of his prophetic 
journeys ? (21) Where did the young man meet the prophet ? 
(22)* In what manner does this section emphasize the provi- 
dential nature of Saul's acquaintance with Samuel? (23) 
Does it seem strange that Saul should not have known so 
famous a man as Samuel ? (24) Does the fact that we have 
two quite different stories of Saul's choice as king help to 
explain this ? 



SECTION XX 

MEETING OF SAUL AND SAMUEL, I SAM. 9:15-25 

Now the Lord had revealed unto Samuel a day 15 
before Saul came, saying, To-morrow about this 16 
time I will send thee a man out of the land of Ben- 
jamin, and thou shalt anoint him to be prince over 
my people Israel, and he shall save my people out 
of the hand of the Philistines : for I have looked upon 
my people, because their cry is come unto me. And 17 
when Samuel saw Saul, the Lord said unto him, 
Behold the man 2 of whom I spake to thee! this 



EXPLANATORY NOTES 
The early Judean narrative of Saul's life is continued in this 
section. Vs. 15, "had revealed": This statement prepares for 
what follows by showing that Samuel already knew of Saul's 
arrival, and of his fitness to be king. It is a part of the purpose 
of the writer to show that the prophet was accustomed to receive 
from God such intimations as were necessary for his work. Vs. 
16, "shalt anoint": It is plain that the writer understood it to 
be the will of God that Saul should be king. Kings, priests, and 
sometimes prophets were set apart to their offices by pouring oil 
on their heads (I Kings 19:15, 16; Lev. 8:12; Zech. 4:14). 
"Shall save": As Israel's chief danger was from the inroads of 
the Philistines, their greatest need was a war leader who could 
organize their army and protect the land. Vs. 17, "behold the 
man": Samuel saw at once the good qualities of Saul and was 
convinced that he would be a king pleasing to God. Vs. 18, 
"in the gate": Most ancient cities had walls and gates, but prob- 
ably the principal entrance to the town is meant, whether walled 
82 



Saul and Samuel Meet 



83 



18 same shall have ^authority over my people. Then 
Saul drew near to Samuel in the gate, and said, Tell 

19 me, I pray thee, where the seer's house is. And 
Samuel answered Saul, and said, I am the seer; go 
up before me unto the high place, for ye shall eat 
with me to-day: and in the morning I will let thee 

20 go, and will tell thee all that is in thine heart. And 




3 Or, on whom 
is all the desire 



A PALESTINIAN HOUSE 

as for thine asses that were lost three days ago, set 
not thy mind on them; for they are found. And 
3 f or whom is all that is desirable in Israel ? Is it not 
21 for thee, and for all thy father's house? And Saul of Israel? Is 

1 tt not on thee, 

answered and said, Am not I a Benjamite, of the ^ ? ona "' 
smallest of the tribes of Israel ? and my family the 
least of all the families of the tribe of Benjamin? 
wherefore then speakest thou to me after this man- 



84 Samuel 

ner ? And Samuel took Saul and his servant, and 22 
brought them into the guest-chamber, and made 
them sit in the chiefest place among them that were 
bidden, which were about thirty persons. And 23 
Samuel said unto the cook, Bring the portion which 
I gave thee, of which I said unto thee, Set it by thee. 
And the cook took up the 4 thigh, and that which was 24 
upon it, and set it before Saul. And Samuel said, 
Behold that which hath been reserved ! set it before 
thee and eat; because unto the appointed time hath 
it been kept for thee, for I said, I have invited the 
people. So Saul did eat with Samuel that day. And 25 
when they were come down from the high place 
into the city, 5 he communed with Saul upon the 
housetop. 



or not. Vs. 19, "go up before me": as a guest; the youth who 
was looking for lost property is suddenly welcomed as the chief 
guest of the town. "In thine heart": answer all questions; 
perhaps Saul was already concerned about the unhappy condition 
of the country. Vs. 20, "set not thy mind": do not concern 
yourself about them; there are more important matters to receive 
your attention. "All that is desirable": Compare the text with 
the marginal translation; the one implies that all the riches of 
Israel are at Saul's disposal as king, the other that he is desired 
by the nation. Vs. 21, "smallest of the tribes": In the war 
described in Judg., chap. 20, this tribe had barely escaped 
extermination. Vs. 22, "guest-chamber": the building at the 
high place in which the sacrificial feasts were held. "Thirty 
persons": the few specially invited citizens who were honored 
above the rest; probably the other people feasted outside. Vs. 
23, "Bring the portion": Samuel had already informed the cook 



Saul and Samuel Meet 85 

that he should reserve a choice part of the meat for an expected 
guest. Vs. 24, "Samuel said": The text is uncertain; perhaps 
a better reading would be "(the cook) said, The meal is served! 
Eat! For to the appointed time we have waited for thee to eat 
with the guests. " Vs. 25, "upon the housetop": The reading of 
the Greek version (see margin) is to be preferred, for the housetop 
was the usual sleeping place in the warm months. 

QUESTIONS 

(1) What preparation had Samuel received for the coming 
of Saul? (2)* What do you understand by the words, "the 
Lord revealed unto Samuel"? Would this imply a direct 
communication in words, or Samuel's perception of what 
would be most in harmony with the divine plan ? (3) Why 
did Israel need a prince or leader ? (4)* How do you recon- 
cile vs. 16 with 7:13 which says the Philistines were com- 
pletely subdued? Is it possible that the victory there de- 
scribed is the same one which Saul achieved later on (chap. 14) ? 
(5) What was Samuel's feeling when he first saw Saul ? (6) 
Where and how did the two men meet ? (7) What was the 
prophet's treatment of Saul? (8)* What did Samuel mean 
by "all that is in thine heart" ? What proves that it was not 
of the loss of the asses that he was speaking ? (9) What are 
the two possible meanings of the last part of vs. 20 ? Which 
rendering yields the best meaning ? (10) Was Saul's reply 
merely self-depreciation, or did he really think himself un- 
worthy of the honor? (11) Why was his tribe smaller than 
the others? (12)* What light does the equality of treatment 
accorded to Saul and his servant throw on the customs of the 
time? (13) What was the guest-chamber? (14) What 
courtesies were shown the young men ? (15)* What was the 
purpose of the gathering? (16) How many were invited? 

(17) What special preparations had been made by Samuel? 

(18) What part of the food was reserved for the chief guests ? 
(19)* If Saul was entertained at a public feast, in what respect 



86 Samuel 

was he Samuel's guest ? (20) What occurred after the feast ? 
(21) Where did Saul remain that night? (22) Is it clear that 
both God and Samuel are represented in this section as desir- 
ing a king for Israel ? (23) Does not this fact as contrasted 
with Samuel's reluctance to have a king in Section XVII, 
show that we have two different accounts of the event ? 




MOUND OF BEISAN 



SECTION XXI 

SAUL ANOINTED, I SAM. 9:26—10:16 

26 And they arose early: and it came to pass about 
the spring of the day, that Samuel called to Saul on 
the housetop, saying, Up, that I may send thee away. 
And Saul arose, and they went out both of them, he 

27 and Samuel, abroad. As they were going down at 
the end of the city, Samuel said to Saul, Bid the ser- 
vant pass on before us (and he passed on), but stand 
thou still at this time, that I may cause thee to hear 

10 the word of God. Then Samuel took the vial of 
oil, and poured it upon his head, and kissed him, and 
said, Is it not that the Lord hath anointed thee to be 
2 prince over his inheritance ? When thou art de- 
parted from me to-day, then thou shalt find two men 
by Rachel's sepulchre, in the border of Benjamin at 
Zelzah; and they will say unto thee, The asses 

EXPLANATORY NOTES 
In this section the early Judean story of Saul's career is the 
source. Vs. 27, "end of the city": the border or outer part of 
the town. Vs. 1, "vial of oil": used for consecrating men to 
kingly office (II Kings 9:1, 3). From this custom of anointing 
is derived the Hebrew word "Messiah" =" anointed," of which 
the Greek word "Christ" is the equivalent. "Kissed him": 
perhaps in token of reverence and submission, as a subject to a 
king (cf . Ps. 2:12); but more probably as a mark of affection. 
Vs. 2, "Rachel's sepulchre": Not the traditional tomb near 
Bethlehem, but one on the northern border of Benjamin, on 

87 



88 Samuel 

which thou wentest to seek are found: and, lo, thy 
father hath left the care of the asses, and taketh 
thought for you, saying, What shall I do for my son ? 
Then shalt thou go on forward from thence, and 3 
thou shalt come to the oak of Tabor, and there 
shall meet thee there three men going up to God to 



Saul's way home. "At Zelzah": No such place is known, and 
the present form of the word may be due to a copyist's error. 
"They will say": Samuel gives Saul several signs by which he 
may be assured that his anointing is according to the will of God. 
Vs. 3, "oak of Tabor: " Another unknown landmark on Saul's way 
home; probably a well-known tree, revered as a sacred spot (cf. 
Gen. 18: 1, Judg. 4:5). "UptoGod": Bethel had been regarded 
as a holy place from early times. There was an altar there to 
which these men were going. "Three kids .... three loaves," 
etc.: The offerings were for the shrine. Vs. 4, "give thee two. 
loaves": as an act of friendship, and perhaps also as expressing 
their undefined recognition of his future greatness. Vs. 5, "hill 
of God": Gibeah, Saul's home. "Band of prophets"f: It must 
be remembered that the term prophet was of very wide applica- 
tion, being used not only of the nobler, saner men, like Samuel 
and after him Elijah and Elisha, who were the religious leaders 
and statesmen of their time, but even of men, who like those 
mentioned here went about in groups or bands, stirring up reli- 
gious excitement with shouting, and dancing, and musical instru- 
ments. Today even we use the term preacher with a scarcely 
less wide range of meaning. Such groups of men went about 
"prophesying," i.e., engaging in excited dances and shoutings, 
accompanied with musical instruments. These bands represent 
prophecy at its lowest level. It is notable that the greater prophets 
like Samuel did not despise such men, but sought to influence 
them for good, and to emphasize the saner and more effective side 
of religion. "Psaltery," etc.: instruments corresponding to a lyre, 
tambourine, flute, and harp respectively. Vs. 6, "spiritf of the 



Saul Anointed 



Beth-el, one carrying three kids, and another carry- 
ing three loaves of bread, and another carrying a 

4 'bottle of wine: and they will salute thee, and give 
thee two loaves of bread; which thou shalt receive 

5 of their hand. After that thou shalt come to 2 the 
hill of God, where is the garrison of the Philistines: 



Or, Gibeah 




RACHELS SEPULCHRE 



and it shall come to pass, when thou art come thither 
to the city, that thou shalt meet a band of prophets 
coming down from the high place with a psaltery, 
and a timbrel, and a pipe, and a harp, before them; 
6 and they shall be prophesying : and the spirit of the 
Lord will come mightily upon thee, and thou shalt 
prophesy with them, and shalt be turned into another 



90 Samuel 

man. And let it be, when these signs are come unto 7 
thee, that thou do as occasion serve thee; for God 
is with thee. And thou shalt go down before me to 8 
Gilgal; and, behold, I will come down unto thee, to 
offer burnt offerings, and to sacrifice sacrifices of 
peace offerings: seven days shalt thou tarry, till I 
come unto thee, and shew thee what thou shalt do. 
And it was so, that when he had turned his back to 9 
go from Samuel, God gave him another heart: and 
all those signs came to pass that day. 

And when they came thither to 3 the hill, behold, 10 
a band of prophets met him; and the spirit of God 
came mightily upon him, and he prophesied among 
them. And it came to pass, when all that knew him n 
beforetime saw that, behold, he prophesied with the 



Lord": An expression often used in the Old Testament to denote 
any strong influence or impulse (cf. Judg. 14:6; I Sam. 11:6, 7). 
Seeming to be superhuman and to transport a man out of himself, 
it was ascribed to God. Saul would be irresistibly drawn into the 
circle of these "prophets," so Samuel said, and would imitate their 
wild conduct, thus acting very differently from his habit. Vs. 
7, "as occasion serve": i.e., "you will know what to do, " an assur- 
ance that he will be equal to the emergency, and may rely upon the 
divine help. Vs. 8, "to Gilgal": This verse appears to interrupt 
the order of the narrative, and to violate the very freedom to "do 
as occasion" might suggest which Samuel has just granted Saul. 
It is probably a later addition, preparing the reader for 13:7-15. 
Vs. 9, " another heart " : The entire current of his life was changed 
by his interview with the prophet. Vs. 10, "he prophesied": 
imitated the men he met in their ecstatic actions. Only one of 
the "signs" referred to in the previous verses and in vs. 9 is 



Saul Anointed 91 

prophets, then the people said one to another, What 
is this that is come unto the son of Kish ? Is Saul 

12 also among the prophets ? And one of the same 
place answered and said, And who is their father ? 
Therefore it became a proverb, Is Saul also among 

13 the prophets ? And when he had made an end of 
prophesying, he came to the high place. 

14 And Saul's uncle said unto him and to his servant, 
Whither went ye? And he said, To seek the asses: 
and when we saw that they were not found, we came 

15 to Samuel. And Saul's uncle said, Tell me, I pray 

16 thee, what Samuel said unto you. And Saul said 
unto his uncle, He told us plainly that the asses were 
found. But concerning the matter of the kingdom, 
whereof Samuel spake, he told him not. 



mentioned. Vs. n, "Saul also among the prophets?": The men 
of this class were usually considered of small importance (cf. 
II Kings 9:11), whereas Saul belonged to a well-to-do family. 
It astonished the people to see him among such men. Vs. 12, 
"who is their father?": A further comment on the obscure and 
indifferent estate of these roving "preachers" as compared with 
the well-born son of Kish. Vs. 13, "to the high place": to 
Gibeah, his home, near which he had met the strolling prophets. 
Vs. 14, "uncle": "Cousin" is probably a better reading. 

QUESTIONS 
(1) Where had Saul spent the night? (2)* What unusual 
courtesy did Samuel show his guest in bidding him farewell ? 
(3) How did Samuel further secure privacy for his conversa- 
tion with Saul ? (4) What was the significance of the anoint- 
ing? (5)* What was the purpose of the three "signs" that 



92 Samuel 

Samuel gave Saul ? (6) Where was he to meet the two men ? 
Who was Rachel? (7) What was to happen at the oak of 
Tabor? Why were the men going to Bethel? (8)* What 
were they carrying? What was a "bottle" of wine? (9) 
Who were the Philistines ? Why did they have a garrison at 
Gibeah? (10)* What kind of men were the " prophets" 
whom Saul was to meet? (11) How did they " prophesy" ? 
What musical instruments did they have ? (12) What do you 
think was the value of such practices? (13) What somewhat 
similar things happen today? Are they wholly good, or 
wholly bad, or partly good and partly evil ? (14) What should 
be the attitude generally of people who count themselves both 
religious and intelligent to those who seem to them zealous but 
lacking in intelligence and discretion? (15) What was to 
happen to Saul when he met them? (16)* How was Saul 
changed by his interview with Samuel? (17) Do you under- 
stand this to imply some magical change that came over him, or 
the uplifting effect of his interview with Samuel ? (18) How 
did Saul act when he met the band of prophets? (19) Do 
you understand that he " preached" or "predicted," or rather 
that he acted in the strange, excited manner of these men? 
(20) How did his conduct impress the people who knew him ? 
(21)* What is the meaning of the proverb which arose from 
this event? (22) Where did he go when he recovered from 
the strange influence of the group of prophets? (23) What 
questions were asked him on his arrival at home ? (24) Why 
did he not tell of Samuel's message to him ? (25)* What was 
the leading purpose of the writer in recording this narrative ? 



SECTION XXII 

SAUL CHOSEN KING, I SAM. 10:17-27 

17 And Samuel called the people together unto the 

18 Lord to Mizpah; and he said unto the children of 
Israel, Thus saith the Lord the God of Israel, I 
brought up Israel out of Egypt, and I delivered you 
out of the hand of the Egyptians, and out of the hand 

EXPLANATORY NOTES 
In the regular progress of the narrative the present section 
follows immediately after Section XVIII (8:10-22) which, like 
this, is taken from the later Ephraimite story of Samuel's work. 
Contrary to the spirit of 9: 1 — 10: 16, in which the choice of Saul 
was divinely directed, and was highly pleasing to Samuel, this 
account represents the popular demand for a king as a rejection 
of both God and his prophet, and displeasing alike to both. 
This difference in thought about the events of the history on the 
part of the two writers whose writings are combined in this book, 
illustrates a fact about the Old Testament historical books which 
needs to be clearly recognized. The authors of these books were 
"writing prophets": they were men who sought to do with the 
history of their people what Jesus demanded that the scribes 
should do with the events of their own time, viz., interpret them 
(Luke 12:56), discover their meaning, and the instruction which 
they yield for the guidance of life. In their endeavor thus to 
interpret the history of the days of Samuel, the two writers were 
led to take not fundamentally different views of God and his 
relation to the world, but of the conduct of the people in demand- 
ing a king and of God's attitude and of the attitude of Samuel as 
his prophet toward the appointment of Saul. Doubtless there 
was truth in both views, but not quite the whole truth in either 

93 



94 Samuel 

of all the kingdoms that oppressed you: but ye have 19 
this day rejected your God, who himself saveth you 
out of all your calamities and your distresses; and 
ye have said unto him, Nay, but set a king over us. 
Now therefore present yourselves before the Lord 
by your tribes, and by your thousands. So Samuel 20 
brought all the tribes of Israel near, and the tribe of 
Benjamin was taken. And he brought the tribe of 21 
Benjamin near by their families, and the family of 
the Matrites was taken : and Saul the son of Kish was 
taken ; but when they sought him, he could not be 
found. Therefore they asked of the Lord further, 22 
Is there yet a man to come hither ? And the Lord 
answered, Behold, he hath hid himself among the 
stuff. And they ran and fetched him thence; and 23 



one. Vs. 17, "to Mizpah"f : When the people would no longer 
consent to any other rule than that of king (8:19-22) Samuel 
called them together at the famous old sanctuary of Mizpah. 
Here he addressed them in a tone of reproach because of their 
ungrateful abandonment of his own simple method of govern- 
ment, approved of God. Vs. 19, "tribes .... thousands": 
There were twelve tribes besides the Levites; "thousands" 
signifies the clans of which a tribe was composed. Vs. 20, "Ben- 
jamin was taken": The choice was made by casting lots, the sup- 
position being that the divine will was revealed in this manner. 
Vs. 20, "could not be found": Saul was too modest to enjoy such 
publicity, and had hidden when he became aware that his was the 
name chosen. Vs. 22, "is there yet a man?": A better transla- 
tion would be, "Did the man come hither ?" The oracle assured 
them that he was present, but in hiding among the baggage. Vs. 
24, "none like him"; Samuel wanted the people to see that if 



Saul Chosen King 95 

when he stood among the people, he was higher than 
any of the people from his shoulders and upward. 

24 And Samuel said to all the people, See ye him whom 
the Lord hath chosen, that there is none like him 
among all the people ? And all the people shouted, 

and said, r God save the king. *Heb.Letihe 

25 Then Samuel told the people the manner of the 
kingdom, and wrote it in a book, and laid it up before 
the Lord. And Samuel sent all the people away, 

26 every man to his house. And Saul also went to his 

house to Gibeah; and there went with him the 2 host, »or, men of 

27 whose hearts God had touched. But certain 3 sons 3 or, base 
of Belial said, How shall this man save us? And 

they despised him, and brought him no present. 

4 But he held his peace. 4 or, But he 

was as though 
he had been 
deaf 

they must have a king, the divine choice had been the best. " God 
save the king!": or, with the margin, "Let the king live!" (cf. 
II Sam. 16:16; I Kings, 1:25, 31; II Kings 11:12). Vs. 25, 
"wrote in a book": the rules and warnings for guidance of 
king and people. It may also have contained the warnings found 
in Samuel's rebuke (8:10-18). Vs. 26, "went with him": The 
assembly was entirely informal and popular, and at the comple- 
tion of the business it broke up and the people departed for their 
homes. But as was natural, some brave men remained with Saul 
as a sort of bodyguard, being impressed with his appearance and 
spirit. Vs. 27, "brought him no present": There were some 
who thought Saul unequal to the task of being king. When the 
rest came to offer their allegiance and present their gifts in token 
of good- will, they declined to join. To such men he gave no heed, 
but bore himself with dignity as became a king. 



96 Samuel 

QUESTIONS 
(1) To what place did Samuel summon the nation? (2) 
For what purpose? (3)* When were the people delivered 
from Egypt? (4) From what other kingdoms had God 
rescued them? (5) In spite of these past mercies what was 
their present attitude toward God? (6)* How does this 
feeling about the choice of a king compare with that in the 
narrative of 9:1 — 10:16? (7)* How was the election held? 
(8) Who was finally selected ? (9) Where was he when the 
choice was made known? (10)* Why did he hide? (11) 
How did they discover him ? (12) What was his appearance ? 
(13) How did the people receive their king? (14)* What 
precautions for the future did Samuel take? (15) Was the 
"manner of the kingdom" a book of rules to be followed, or 
of dangers to be avoided? (16) Where was the book de- 
posited? What is meant by " before the Lord"? (17) 
Where did the people go? (18)* Where did Saul go? Who 
went with him ? What was the purpose of these men in going 
with the new king ? (19) What is meant by the words "whose 
hearts God had touched"? (20) What kind of men were 
"sons of Belial"f ? What did these men say ? Why? (21) How 
did they treat Saul? Did he resent it? (22)* How do you 
account for the two views presented in this and Sections 
XX, XXI regarding Samuel's attitude toward the kingship ? 
(23) How do you account for the fact that both are given place 
in the book ? (24) Is it wrong to co-operate with those who 
have chosen what you regard as a wrong course, when once 
it is decided that this is the best course that they will consent 
to choose? Would it be wrong for example, for a father to 
assist his son to succeed in business though he believed that 
the son ought to have chosen to get an education instead of 
going into business ? (25)* What answer to this general ques- 
tion do 8: 19-22 and 10:19 suggest? Is this answer right? 
Does such co-operation change the character of the previous 
choice or avert its possible evil consequence ? 



SECTION XXIII 

RELIEF OF JABESH-GILEAD, I SAM. 11:1-15 

11 Then Nahash the Ammonite came up, and en- 
camped against Jabesh-gilead : and all the men of 
Jabesh said unto Nahash, Make a covenant with us, 

2 and we will serve thee. And Nahash the Ammonite 
said unto them, On this condition will I make it 
with you, that all your right eyes be put out; and 

3 I will lay it for a reproach upon all Israel. And the 
elders of Jabesh said unto him, Give us seven days' 
respite, that we may send messengers unto all the 
borders of Israel: and then, if there be none to save 



EXPLANATORY NOTES 
In the present section the narrative is taken from the early 
Judean story of Saul's life, the first portion of which is found in 
9: 1 — 10: 16, and tells of the search for the asses, the interview of 
Saul and Samuel at Ramah, the private anointing, and the signs 
that were fulfilled on Saul's journey home. It will be borne in 
mind that the two stories present quite different views of Samuel's 
attitude toward the election of a king, that of favor being promi- 
nent in the document from which the present section is taken. 
Vs. 1, "Nahash the Ammonite": The Ammonites! were a people 
living east of the Jordan, and north of Moab (see map). " Jabesh- 
gileadf: .... all the men of Jabesh": They propose to sur- 
render without attempt at resistance. Vs. 2, "right eyes be put 
out": not only a degrading sign of subjection, but a preventive 
of further fighting on their part, the custom of battle being to 
cover the body, all but the right side of the face, with the shield. 
Such maiming of captured enemies was not uncommon (see 
Judg. 1:6,7). Vs. 3, "seven days": So confident was Nahash, 

97 



98 Samuel 

us, we will come out to thee. Then came the mes- 4 
sengers to Gibeah of Saul, and spake these words 
in the ears of the people: and all the people lifted 
up their voice, and wept. And, behold, Saul came 5 
following the oxen out of the field; and Saul said, 
What aileth the people that they weep ? And they 
told him the words of the men of Jabesh. And the 6 
spirit of God came mightily upon Saul when he heard 
those words, and his anger was kindled greatly. 



that he contemptuously granted the request to wait a week. Vs. 
4, "wept": Helpless to aid their countrymen in their distress, they 
could only raise their cries of grief and rage. No one seems to 
have thought of taking the news to Saul, who would have been 
the first to learn of the facts had he been recognized as king. It 
must be borne in mind that according to the source followed in 
this section Saul's anointing was private, not even his own family 
knowing the facts. To this writer the story of the public election 
at Mizpah (Section XXII) was unknown. Vs. 5, "following the 
oxen": Like the later Cincinnatus, Saul the farmer leaves his 
plow to deliver his people. Like any other farmer of the place he 
drove his cattle back to the town at night; but when he heard the 
news he knew, as the rest did not, that the time to "do as occasion 
might serve" had come. Vs. 6, "spirit of God"f: Saul rose to 
the emergency, with courage stirred alike by his indignation at the 
arrogance of Nahash (cf. Judg, 14:19) and his wish to save the 
people, of whom he had the right to think as his own. Vs. 7, 
"cut them in pieces": Such a startling summons would instantly 
rouse the people. It resembles the Scottish "fiery cross" by 
which the clans were assembled. In the call Saul linked Samuel's 
name with his own. Vs. 8, "in Bezek"f: a town west of the 
Jordan (see map), well situated as a point of departure for Jabesh- 
gilead. " Children of Israel . . . . menofjudah": The narrative 
was written after the separation of 'the land into two kingdoms, 



Relief of Jabesh-gilead 99 

7 And he took a yoke of oxen, and cut them in pieces, 
and sent them' throughout all the borders of Israel 
by the hand of messengers, saying, Whosoever 
cometh not forth after Saul and after Samuel, so 
shall it be done unto his oxen. And the dread of the 
Lord fell on the people, and they came out as one 




OXEN PLOUGHING 

8 man. And he numbered them in Bezek: and the 
children of Israel were three hundred thousand, and 

9 the men of Judah thirty thousand. And they said 
unto the messengers that came, Thus shall ye say 
unto the men of Jabesh-gilead, To-morrow, by the 
time the sun is hot, ye shall have deliverance. And 
the messengers came and told the men of Jabesh; 

10 and they were glad. Therefore the men of Jabesh 



ioo Samuel 

said, To-morrow we will come out unto you, and ye 
shall do with us all that seemeth good unto you. 
And it was so on the morrow, that Saul put the people n 
in three companies; and they came into the midst 
of the camp in the morning watch, and smote the 
Ammonites until the heat of the day : and it came to 
pass, that they which remained were scattered, so 
that two of them were not left together. And the 12 
people said unto Samuel, Who is he that said, Shall 
Saul reign over us ? bring the men, that we may 
put them to death. And Saul said, There shall not 13 
a man be put to death this day : for to-day the Lord 
hath wrought deliverance in Israel. 

Then said Samuel to the people, Come and let us 14 
go to Gilgal, and renew the kingdom there. And 15 
all the people went to Gilgal; and there they made 
Saul king before the Lord in Gilgal; and there they 
sacrificed sacrifices of peace offerings before the 
Lord; and there Saul and all the men of Israel 
rejoiced greatly. 

Israel in the north and Judah in the south. The numbers of the 
soldiers are of course much too great. The tendency to overstate 
the size of armies is frequently met in ancient records, and the 
Old Testament is no exception. Barak's army numbered 10,000 
(Judg. 4:10). Vs. 11, "morning watch": between 2 a.m. and 
daylight (cf. Exod. 14:24), the middle watch being from 10 p.m. 
till 2 a.m. (cf. Judg. 7:19). Vs. 12, "said unto Samuel": No 
mention is made of the prophet's going with the army to the relief 
of the city, and the reference here to the refusal of certain men to 
acknowledge Saul, an incident of the other document, makes it 



Relief of Jabesh-gilead ioi 

probable that vss. 12, 14 were added by the compiler who fitted 
the two narratives-together. "To Gilgal"f: the sanctuary which 
seems to have shared honors with Mizpah, Bethel, and Shiloh. 
" Renew the kingdom": This shows again the purpose of the com- 
piler to harmonize the two accounts. Vs. 15, "made Saul king": 
Here the narrative of this source is completed. Saul, secretly 
anointed before, has showed that he possessed kingly qualities, and 
the people take him to Gilgal and make him their king. 

QUESTIONS 

(I) Having read the Scripture story carefully once or twice, 
look up on the map and in your dictionary the places men- 
tioned; next, having read the Explanatory Notes with the 
Scripture passage before you, tell the story in your own words. 
Then answer the following questions: 

(2)* Who were the Ammonites ? (3) Of what nation were 
the people of Jabesh-gilead? (4) Had these peoples pre- 
viously been friendly or unfriendly? (5) Does it appear that 
the Ammonites had any distinct cause of war against Jabesh- 
gilead ? (6)* What was the meaning of Saul's symbolic mes- 
sage to the people of Israel ? (7) What do you think of the 
conduct of the Ammonites in this matter ? (8) What do you 
think of the conduct of the men of Jabesh-gilead as stated 
in vs. 1 ? (9)* What qualities does Saul show on this occasion ? 
Try to state these distinctly. How far do they seem to you 
admirable qualities? Was he fighting for himself or for 
others ? (10) What was the result to Saul of his conduct in 
this matter ? 

(II) Is it ever right to defend one who is attacked by 
another? Would you think it right or wrong to defend a 
sister or younger brother against attack? (12) Is it ever 
right to defend one's self from an attack? (13)* Is war be- 
tween nations ever right ? If so, when ? (14) Read the 
words of Jesus in Matt. 5:38-41: If we should follow this 
teaching of Jesus and the spirit of his life what would always 



102 Samuel 

be our attitude toward those who have wronged or who 
threaten to wrong us or others? (15) Read Matt. 5:43-45, 
and Luke 10:27, 28, and consider whether if we follow this 
teaching of Jesus we should be able to live at peace with all 
men. Would obedience to this teaching sometimes call for 
resistance to wrong? (16)* If you have to choose between 
doing wrong or suffering wrong, which is better ? 




RUINS OF A GATE 



SECTION XXIV 

SAMUEL'S FAREWELL ADDRESS TO ISRAEL, 
I SAM. 12:1-25 

12 And Samuel said unto all Israel, Behold, I have 
hearkened unto your voice in all that ye said unto me, 

2 and have made a king over you. And now, behold, 
the king walketh before you : and I am old and gray- 
headed; and behold, my sons are with you: and I 
have walked before you from my youth unto this 

3 day. Here I am: witness against me before the 
Lord and before his anointed: whose ox have I 
taken ? or whose ass have I taken ? or whom have 
I defrauded ? whom have I oppressed ? or of whose 

hand have I taken a Ransom to blind mine eyes « or, bribe 

EXPLANATORY NOTES 
This section follows immediately Section XXII in the original 
arrangement of the material, the intervening section coming 
from a different source. See on Section XXIII. Section XXII, 
following the record of chap. 8, states that in the assembly at 
Mizpah, which Samuel reluctantly called to choose a king, the 
will of the nation was accomplished in the selection of Saul by 
lot. Throughout this document (chaps. 8, 10: 17-27, and 12) 
the attitude of Samuel is one of opposition to the change of govern- 
ment from his rule as prophet of God to a kingship, and of regret 
at the necessity of selecting a king. His tone in the present 
section is one of reproval and anxiety. Notice that in vss. 3-5 
Samuel speaks to the people of his own conduct toward them. 
Vs. 3, "his anointed": the anointed king, who had been selected 
by the sacred lot. "Ox .... ass": the most common property 
103 



104 Samuel 

therewith ? and I will restore it to you. And they 4 
said, Thou hast not defrauded us, nor oppressed us, 
neither hast thou taken aught of any man's hand. 
And he said unto them, The Lord is witness against 5 
you, and his anointed is witness this day, that ye 
have not found aught in my hand. And they said, 
He is witness. 

And Samuel said unto the people, It is the Lord 6 
that appointed Moses and Aaron, and that brought 
your fathers up out of the land of Egypt. Now 7 
therefore stand still, that I may plead with you be- 
fore the Lord concerning all the righteous acts of 
the Lord, which he did to you and to your fathers. 
When Jacob was come into Egypt, and your fathers 8 
cried unto the Lord, then the Lord sent Moses and 
Aaron, who brought forth your fathers out of Egypt, 



of an agricultural people. "Blind mine eyes": The sin most 
frequently denounced in the judges of Israel was the acceptance 
of bribes to secure favorable judgment. 

Vs. 6, With this verse Samuel begins a sketch of the history of 
Israel from the days of Moses down to his own time, which he 
reaches in vss. u, 12. "Mosesf and Aaron "f: the two brothers 
who became the leaders of the nation in the period of the Exodus 
from Egypt. Vs. 7, "may plead with you": present my case 
against you. Vs. 8, "Jacobf .... into Egypt": The migration 
of Jacob and his clan to Egypt led to the events of the Exodus, 
after the people had endured the hardships of subjection for two 
centuries or more. "This place": the land of Canaan, or Pales- 
tine as it was later called. Vs. 9, "sold them": turned them over, 
delivered them up. "Sisera": one of the oppressors of Israel 
in the days of the judges (Judg., chaps. 4, 5). "Philistines"!: 



Samuel's Farewell Address 105 

9 and made them to dwell in this place. But they 
forgat the Lord their God, and he sold them into the 
hand of Sisera, captain of the host of Hazor, and 
into the hand of the Philistines, and into the hand of 
the king of Moab, and they fought against them. 

10 And they cried unto the Lord, and said, We have 
sinned, because we have forsaken the Lord, and have 
served the Baalim and the Ashtaroth: but now 
deliver us out of the hand of our enemies, and we 

11 will serve thee. And the Lord sent Jerubbaal, and 
2 Bedan, and Tephthah, and Samuel, and delivered * some ancient 

authorities 

you out of the hand of your enemies on every side, read, Barak 

12 and ye dwelled in safety. And when ye saw that 
Nahash the king of the children of Ammon came 
against you, ye said unto me, Nay, but a king shall 
reign over us : when the Lord your God was your king. 



the hereditary enemies of Israel from the occupation of Canaan 
till the exile. The events of the times of Samson are probably 
referred to (Judg., chaps. 13-16). "King of Moab"|: the ruler 
of the people east of the Dead Sea, who oppressed Israel eighteen 
years (Judg. 3:12-30). "The Baalimf and the Ashtaroth "f: 
the idols whose worship was practiced by the heathen people 
living in Canaan. "Jerubbaalf and Bedanf and Jephthah"f: 
three of the judges who saved Israel at different times in the 
unsettled period before the days of Samuel. The second name 
is probably a mistake; "Barak" is the reading in several of the 
versions, and this is apparently correct. "And Samuel": The 
prophet includes himself among the men who had brought salva- 
tion to the people. This was no mere boasting, but a solemn fact 
which gave him the right to speak. Vs. 12, "Nahash the king": 
see the narrative given in Section XXIII. " God was your king": 



106 Samuel 

Now therefore behold the king whom ye have 13 
chosen, and whom ye have asked for: and, behold, 
the Lord hath set a king over you. If ye will 14 
fear the Lord, and serve him, and hearken unto his 
voice, and not rebel against the commandment of 
the L6rd, 3 and both ye and also the king that reigneth 
over you be followers of the Lord your God, well: but 15 
if ye will not hearken unto the voice of the Lord, 
but rebel against the commandment of the Lord, then 
shall the hand of the Lord be against you, as it was 
against your fathers. Now therefore stand still 16 
and see this great thing, which the Lord will do before 
your eyes. Is it not wheat harvest to-day? I will 17 
call unto the Lord, that he may send thunder and 
rain; and ye shall know and see that your wicked- 
ness is great, which ye have done in the sight of the 
Lord in asking you a king. So Samuel called unto the 18 
Lord; and the Lord sent thunder and rain that day: 
and all the people greatly feared the Lord and Samuel. 



This was Samuel's chief cause for resentment; it was less his 
own rejection as ruler than that of Jehovah, the real king of 
Israel. 

Vss. 13-18 contain Samuel's appeal to the people to fear and 
serve Jehovah, enforced by a sign from heaven. Vs. 15, "against 
your fathers": past distresses such as those from which the 
judges had delivered their fathers should be warning examples. 
Vs. 16, "this great thing": The prophet proposes to show then 
a sign, a thunderstorm in midsummer, a most unusual thing 
in Palestine. Such a marvel would be the token of God's dis- 
pleasure that they should wish a king. "Pray for thy servants": 



etc. 



Samuel's Farewell Address 107 

19 And all the people said unto Samuel, Pray for thy 
servants unto the Lord thy God, that we die not: 
for we have added unto all our sins this evil, to ask 

20 us a king. And Samuel said unto the people, Fear 
not: ye have indeed done all this evil: yet turn not 
aside from following the Lord; but serve the Lord 

21 with all your heart; 4 and turn ye not aside: for then * The Sept. 

. ... i«i r has, and turn 

should ye go after vain things which cannot profit ye not aside 

22 nor deliver, for they are vain. For the Lord will not vanities which, 
forsake his people for his great name's sake : because 
it hath pleased the Lord to make you a people unto 

23 himself. Moreover as for me, God forbid that I 
should sin against the Lord in ceasing to pray for 
you: but I will instruct you in the good and the 

24 right way. Only fear the Lord and serve him in 
truth with all your heart: for consider how great 

25 things he hath done for you. But if ye shall still do 
wickedly ye shall be consumed, both ye and your 
king. 

The reproof is represented as effective, the sign convincing. In 
terror the people begged for forgiveness, confessing their sin. 

Vss. 10-25 relate the people's request that Samuel pray for 
them and his comforting reply. Vs. 21, "vain things": idols 
like those which the nations around them worshiped. The 
entire section is a striking statement of Samuel's disinterested and 
life-long service in behalf of the people, his sorrow at their desire 
for innovation, and his apprehension lest they further weary God 
with their complaints, forsake him and perish. 

QUESTIONS 
(1) What is the subject of this section ? (2)* Where was 
this address delivered? See Section XXII. (3) At what 



108 Samuel 

time in his life did Samuel deliver this address ? (4) Is the 
appointment of a king spoken of in this address with approval 
or disapproval ? In what previous section is it spoken of in 
the same way? (5) What is the subject of vss. 3-5 ? (6)* 
What does Samuel claim concerning his own conduct as 
judge? (7) What was the testimony of the people on this 
point? (8) What is the subject of vss. 6-12? (9) What 
was Samuel's purpose in recounting these facts ? (10)* Name 
the various deliverers of Israel of whom he speaks in these 
verses. (11) What is the subject of vss. 13-18? (12) What 
did Samuel wish to accomplish by this part of his address ? 
(13) What does vs. 19 indicate as to the success of Samuel's 
address? (14) What is the subject of vss. 20-25, and what 
was the purpose of these verses ? 

(15) What does the modern word "statesman" mean? 
(16)* What is the real work of a statesman ? (17) Name some 
of the great statesmen of the United States living and dead. 
(18) Does a statesman always hold office ? (19) Can Samuel 
properly be called a statesman? (20) Is a statesman the 
same as a prophet? Have they anything in common? (21) 
Who in modern times is most like the prophet of ancient times, 
the preacher or the statesman? (22) If you regard Samuel 
as a statesman what do you think of his career as such ? (23) 
Looking at Samuel's address as a statesman's oration, what 
do you think of it? Characterize it as respects its plan, its 
dignity, its impressiveness, its persuasiveness. (24) From 
what source did Samuel draw most of the material for this 
speech ? (25) Could a man who knew nothing of the history 
of his own or other nations be a great statesman ? (26)* What 
else besides such knowledge must one have to be a statesman ? 

(27) What seems to )^ou the saddest fact about Samuel's 
life ? (28) How far was that life successful, how far a failure ? 
(29) If a man goes into politics today, what should be his 
purpose ? Would Samuel be a good pattern for such a man ? 



Samuel's Farewell Address 109 

Can you think of any others whom we might take as an 
example? (30) If, a man becomes a preacher today, what 
ought to be his aim ? (31) Which seems to you to afford the 
best opportunities for a large and useful life, preaching, teach- 
ing, business, or politics ? 

(32) Samuel maintains that God was constantly active in 
Israel's history, punishing the sin of the nation and delivering 
them when they repented and turned to him. * How far is 
this true of other nations than Israel? (t,^) Does sin bring 
disaster to a nation, and does righteousness bring peace and 
blessing ? or is God always on the side of the biggest battalions ? 
Look up Prov. 14:34, and Ps. 144:15, and consider whether 
you think that applies to modern nations, to the United States, 
to England, to China, to Japan ? 



SECTION XXV 

SAUL'S SACRIFICE, I SAM. 13:1-150 

» The Hebrew Saul was thirty years old when he began to reign; 13 

text has, Saul . .. T i * -i <-. 1 

was — year and he reigned two years over Israel. And Saul 2 

old, but in a 

Greek chose him three thousand men of Israel; whereof 

recension the ' 

number -thirty two thousand were with Saul in Michmash and in 

is inserted. 

the mount of Beth-el, and a thousand were with 
» or, Geba Jonathan in 2 Gibeah of Benjamin: and the rest of 

EXPLANATORY NOTES 

This section is manifestly a part of the narrative found in 9 : 1 — 
10:16, and chap. 11, the early Judean account of Saul's life. It 
therefore follows Section XXIII, showing how after Saul's first 
victory over the Ammonites he proceeded to break the yoke of the 
Philistines under which the Hebrews groaned. But a portion of the 
narrative (vss. 4-1 50, especially vss. ya-i^a,) appears to interrupt 
the account and introduce a strange and unnecessary feature. 
Can the rejection of Saul have come thus early in his reign? 
Moreover, does not the offense of Saul seem small in comparison 
with the denunciation of the prophet? It seems probable that 
the scene is introduced from a later part of Saul's career, when 
his disregard of the prophet's commands had become too marked 
to be endured. As inserted here it is intended to form the sequel 
to 10:8, which, as was noted in Section XXI, appears out of place. 
Vs. 1, "thirty years old": As noted in the margin, the text really 
reads "Saul was [ ] years old when he began to reign, and 

he reigned [ ] and two years." Several of the versions 

reject the verse entirely, others supply the conjecture "thirty." 
But the following verse shows that such a reading is wrong, for 
there Jonathan his son is old enough to command a section of the 
army. Vs. 2, "chose him three thousand men": Here at the 
opening of his reign Saul selected a body of men to serve against 
no 



Saul's Sacrifice hi 

3 the people he sent every man to his tent. And Jona- 
than smote the garrison of the Philistines that was 
in Geba, and the Philistines heard of it. And Saul 
blew the trumpet throughout all the land, saying, 

4 Let the Hebrews hear. And all Israel heard say that 
Saul had smitten the garrison of the Philistines, and 
that Israel also was had in abomination with the 
Philistines. 

And the people were gathered together after Saul 



the Philistines. ''With Saul in Michmash"f: a rock command- 
ing the northern side of the gorge which ran down from the 
highlands to the Jordan valley, a few miles north of Jerusalem. 
"BetheP't: well adapted to purposes of defense, as being high, 
and not far from the rest of the army. "With Jonathanf in 
Gibeah": Perhaps the marginal reading "Geba"f is to be pre- 
ferred. Geba was a cliff or wall of rock on the south side of the 
gorge opposite Michmash. Gibeah of Benjamin, the home of 
Saul, was three or four miles southwest. "Every man to his 
tent " : The events just recorded happened at the opening of Saul's 
reign. He kept a few troops for garrison duty, and dismissed the 
rest. Vs. 3, "smote the garrison": the event that started hos- 
tilities. If the proper reading in vs. 2 is " Gibeah," then Jonathan 
crossed to Geba, and struck the blow. If "Geba" is preferred, 
then this event was the cause of his having his force at the town 
where the Philistines had been. "Saul blew the trumpet": The 
deed of Jonathan in attacking the residents or garrison at Geba 
would be sure to rouse the Philistines to revenge. Saul's forces 
must be summoned at once. Vs. 4, "had in abomination": had 
stirred up the anger of the Philistines. 

"After Saul to Gilgal": at this point begins the story which 
interrupts the sequence of the narrative, and seems out of harmony 
with the remaining facts. Saul would hardly take his forces so 
far north as upper Gilgal at such a crisis, much less would he 



ii2 Samuel 

to Gilgal. And the Philistines assembled themselves 5 
together to fight with Israel, thirty thousand chariots, 
and six thousand horsemen, and people as the sand 
which is on the sea shore in multitude: and they 
came up, and pitched in Michmash, eastward of 
Beth-aven. When the men of Israel saw that they 6 
were in a strait (for the people were distressed), 
then the people did hide themselves in caves, and 
in thickets, and in rocks, and in 3 holds, and in 4 pits. 
Now some of the Hebrews had gone over Jordan 7 



abandon the highlands by retreating to the Gilgal in the Jordan 
valley. Vs. 5, "thirty thousand chariots": Chariots corresponded 
to the heavy artillery of modern armies; the numbers are of 
course inconceivable. In fact it would be difficult to use chariots 
at all in the rough country north of Jerusalem. " Beth-aven" f: 
not far from Bethel. Vs. 6, "did hide themselves": The terror of 
the Hebrews here described lends color to the suggestion that this 
account refers to events late in the reign of Saul, when his king- 
dom was tottering to its fall. At first, especially just after the 
successful campaign of Jabesh-gilead, matters were much more 
hopeful. "Gadf and Gilead"f: regions east of the Jordan, 
where there would be less danger of pursuit by their foes. Vs. 8, 
"Samuel came not": It is apparent that this interpolated section 
(vss. 4&-i5a) is intended to follow 10:8 as its sequel and to explain 
the rejection of Saul as king. But its misplacement at the open- 
ing of Saul's reign deprives it of its significance as one of the cul- 
minating acts of disobedience in a reign which grew increasingly 
negligent of the prophet's advice and commands. Here the con- 
duct of Saul in not waiting for Samuel after the expiration of the 
time set by the prophet seems natural and necessary, considering 
the hourly loss of soldiers through desertion. Vs. 9, "he offered 
the burnt offering": It appears that his sin as viewed by Samuel 
did not consist in offering the sacrifice himself, for David did the 



Saul's Sacrifice 



113 



to the land of Gad and Gilead; but as for Saul, he 
was yet in Gilgal, and all the people followed him 
trembling. 

And he tarried seven days, according to the set 
time that Samuel had appointed : but Samuel came 
not to Gilgal; and the people were scattered from 




THE RIVER JORDAN 

9 him. And Saul said, Bring hither the burnt offering 
to me, and the peace offerings. And he offered the 

10 burnt offering. And it came to pass that, as soon as 
he had made an end of offering the burnt offering, 
behold, Samuel came; and Saul went out to meet him 

11 that he might salute him. And Samuel said, What 
hast thou done ? And Saul said, Because I saw that 
the people were scattered from me, and that thou 



ii4 Samuel 

earnest not within the days appointed, and that the 
Philistines assembled themselves together at Mich- 
mash; therefore said I, Now will the Philistines come 12 
down upon me to Gilgal, and I have not intreated 
the favour of the Lord: I forced myself therefore, 
and offered the burnt offering. And Samuel said to 13 
Saul, Thou hast done foolishly: thou hast not kept 
the commandment of the Lord thy God, which he 
commanded thee: for now would the Lord have 
established thy kingdom upon Israel for ever. But 14 
now thy kingdom shall not continue: the Lord hath 
sought him a man after his own heart, and the Lord 
hath appointed him to be prince over his people, 
because thou hast not kept that which the Lord 
commanded thee. 

And Samuel arose, and gat him up from Gilgal 15 
unto Gibeah of Benjamin. 



same, but in failing to wait till Samuel's arrival. Vs. 12, "have 
not entreated " : the act of solemn consecration before battle. Vs. 
14, "thy kingdom shall not continue": That Samuel had ample 
cause to condemn Saul's conduct in the later years of his reign 
seems apparent. But unless the present instance was intended 
to be a mere arbitrary test of exact obedience, the right rather lies 
with Saul. " After his own heart " : These words apply to David, 
and indicate that already he had been selected, although the reign 
of Saul continued many years. David was a man "after God's 
own heart," not in the sense of perfection of character, either then 
or later in his life, but because of his devotion to the divine purpose 
to be realized through the nation. The special object of this 
section is to teach the necessity of obedience; and no doubt in its 



Saul's Sacrifice 115 

original setting this part of the narrative gained impressiveness 
from other features in the life of Saul not included in our records. 

QUESTIONS 

(1)* What difficulties are found in vs. 1 ? (2) How large 
a force did Saul select as a standing army ? (3) Where were 
these forces placed? What did he do with the rest? (4) 
What exploit was performed by Jonathan? What was its 
effect upon the Philistines ? (5) What did Saul do ? Why ? 
(6) Why is it said in vs. 2 that Jonathan smote the garrison, 
and in vs. 3. that Saul did it? (7) What was the feeling of 
the Philistines toward Israel as the result of these things ? 

(8)* What are some of the reasons for regarding 4-150 as 
a later insertion ? What is the scene of these verses ? (9) Is 
there reason to believe that the numbers in vs. 5 are exag- 
gerated? (10) Where did the Philistines encamp? (n) 
How did this raid of the Philistines affect the Hebrews ? What 
did they do? (12) Does not this terror seem strange after 
Saul's recent victory over Ammon (n) ? (13)* Why did Saul 
wait seven days for Samuel ? (14) How did he finally prepare 
for battle? (15)* Why did Samuel disapprove of Saul's 
conduct? (16) What startling announcement did Samuel 
make to Saul? (17)* Did Saul's conduct on this occasion 
alone justify such a reproof? (18) May there have been, 
however, other and more serious acts of wrong-doing, of which 
this was but the climax ? (19)* Who was the "man after God's 
heart"? (20) Had he been chosen king yet? (21) If not, 
why did Samuel say, "The Lord hath appointed him"? 
(22) Setting aside the question whether Saul's conduct on 
this occasion was sufficient reason for deposing him from the 
kingship, what is true in general about so-called small faults ? 
May they ruin an otherwise promising life ? Can you mention 
examples ? (23) Are there times when seemingly small errors 
involve grave consequences ? (24) Can you state a principle 
of life that would be always safe to follow ? 



SECTION XXVI 

PHILISTINE OPPRESSION, I SAM. 13:156-23 

And Saul numbered the people that were present 
with him, about six hundred men. And Saul, and 16 
Jonathan his son, and the people that were present 
with them, abode in Geba of Benjamin: but the 
Philistines encamped in Michmash. And the 17 
spoilers came out of the camp of the Philistines in 
three companies : one company turned unto the 
way that leadeth to Ophrah, unto the land of Shual : 

EXPLANATORY NOTES 
This section continues the narrative of 13 : i-^a. It describes 
the policy of the Philistines in reducing the land by plundering, 
and adds a note describing a supposed disarming of the people by 
their oppressors, vss. 19-22, which, however, must describe con- 
ditions very local to the region of the Philistine garrison. The 
narrative as a whole continues the story of Saul's life as begun in 
9:1 — 10:16. Vs. 15, "about six hundred men": This number is 
again mentioned in 14: 2. "Abode in Geba": In the next chapter 
(14:2) Saul is in Gibeah, but the true reading there is probably 
"Geba." "Encamped in Michmash": The Philistines had 
gathered in sufficient force to compel Saul to leave the place (cf. 
13:2). Vs. 17, "spoilers came out": One of the best means of 
subduing a country is to devastate it and thus reduce its people 
to poverty; on this principle the Philistines were proceeding. "To 
Ophra": a place northeast of Bethel, and almost directly north of 
Michmash; the land of Shual is not otherwise known. Vs. 18, 
"the way to Beth-horon"f: the famous town where Joshua 
defeated the Canaanites, east of Michmash. "Toward the wilder- 
ness:" This otherwise unknown valley ran from the central ridge 
eastward toward the Jordan. Vs. 19, "no smith": This drastic 
116 



Philistine Oppression 117 



18 and another company turned the way to Beth-horon: 
and another co'mpany turned the way of the border 
that looketh down upon the valley of Zeboim toward 
the wilderness. 



1 




A MATTOCK 




A SHOVEL OR SPADE 



19 Now there was no smith found throughout all the 
land of Israel: for the Philistines said, Lest the 

20 Hebrews make them swords or spears : but all the 



n8 Samuel 

Israelites went down to the Philistines, to sharpen 
every man his share, and his coulter, and his axe, 
and his mattock, yet they had a file for the 21 
mattocks, and for the coulters, and for the forks, 
and for the axes; and to set the goads. So it came 22 
to pass in the day of battle, that there was neither 
sword nor spear found in the hand of any of the peo- 
ple that were with Saul and Jonathan: but with 
Saul and with Jonathan his son was there found. 
And the garrison of the Philistines went out unto the 23 
pass of Michmash. 



method could hardly have been enforced over more than a limited 
territory. Vs. 20, "went down to the Philistines": The central 
ridge, of Palestine is much higher than the sea plain on which the 
Philistines lived. Vs. 21, "had a file": The text of this verse is 
very uncertain; this translation is merely a conjecture. Vs. 22, 
"neither sword nor spear": It seems difficult to understand this 
of the early days of Saul's reign, when he chose his forces to watch 
the land. Vs. 23, "unto the pass of Michmash": This goes back 
to describe again the occupation of the crag of Michmash (vs. 16) 
after speaking of the raiders. The section (especially with the 
addition of vss. 19-22) emphasizes the difficulty of the Israelite 
position, and prepares us to appreciate the providential nature 
of the approaching deliverance. 

QUESTIONS 
(1) How many soldiers did Saul have ? (2) Was he losing 
or gaining troops? (3)* What was the position of the two 
. armies ? (4) What did the Philistines do in order to reduce 
the country? Do you think it right to destroy trees, crops, 
etc., in order to gain advantage over the people who live in the 
land? Are such methods common in war? As the world 



Philistine Oppression 119 

grows more enlightened do you think such ways of injuring 
an enemy will be , abandoned ? (5) What directions did the 
three bands of raiders take ? (6)* Why were there no black- 
smiths? (7) Was "all the land of Israel" a very large region 
at this time ? (8) Where did the Hebrews go to sharpen tools ? 
(9)* What implements needed sharpening? (10) What was 
the result of this oppressive rule (cf. Judg. 5:8) ? (11) How 
did Saul and Jonathan differ from the rest of the nation? 
(12)* What place was taken by the Philistine garrison ? (13) 
Would it not be counted a very great deliverance which could 
rescue Israel from such an unhappy condition ? (14) Can you 
think of other groups of people who have been similarly mis- 
treated by oppressors ? (15) Were the colonies in the time 
of the Revolution an example ? The slaves before the war ? 
Cuba under Spanish rule ? (16) What can be done in such 
a case ? 



SECTION XXVII 

JONATHAN'S EXPLOIT, I SAM. 14:1-16 

Now it fell upon a day, that Jonathan the son of 14 
Saul said unto the young man that bare his armour, 
Come and let us go over to the Philistines' garrison, 
that is on yonder side. But he told not his father. 
And Saul abode in the uttermost part of Gibeah 2 
under the pomegranate tree which is in Migron: and. 
the people that were with him were about six hundred 
men; and Ahijah, the son of Ahitub, Ichabod's 3 
brother, the son of Phinehas, the son of Eli, the priest 
of the Lord in Shiloh, wearing an ephod. And the 

EXPLANATORY NOTES 
The section continues the Judean story of Saul's life. Jona- 
than, the son of Saul, impatient of inactivity, undertakes a hazard- 
ous exploit without his father's knowledge and achieves a signal 
victory. Vs. 1, "let us go over": The two camps were on oppo- 
site sides of the valley, on high ground. Vs. 2, "in Gibeah": 
Probably "Geba"f is the better reading. Geba and Michmash 
were the two opposing cliffs. " Under the pomegranate": proba- 
ably a well-known tree, deemed sacred, as trees often were. In 
Section XXII Saul sits under a tamarisk. "In Migron": prob- 
ably "the threshing-floor." Such heights were used for that 
purpose. Vs. 3, Ichabod'sf brother": This recalls the birth 
of Ichabod (4:21) on the day that his father and mother both 
died. "The priest of the Lord in Shiloh "f: This refers to Elif, 
not Ahijah, as Shiloh was destroyed at the time the ark was taken 
(4:10, n). "Wearing an ephod"f: This refers to Ahijah; he 
was priest at the time. The word translated "wearing" means 



Jonathan's Exploit 121 

4 people knew not that Jonathan was gone. And 
between the passes, by which Jonathan sought to go 
over unto the Philistines' garrison, there was a rocky 
crag on the one side, and a rocky crag on the other 
side: and the name of the one was Bozez, and the 

5 name of the other Seneh. The one crag rose up on 
the north in front of Michmash, and the other on the 

6 south in front of Geba. And Jonathan said to the 
young man that bare his armour, Come and let us 
go over unto the garrison of these uncircumcised : it 
may be that the Lord will work for us : for there is 
no restraint to the Lord to save by many or by few. 

7 And his armourbearer said unto him, Do all that is 
in thine heart; turn thee, behold I am with thee 

8 according to thy heart. Then said Jonathan, Be- 
hold, we will pass over unto the men, and we will 

9 discover ourselves unto them. If they say thus unto 
us, Tarry until we come to you; then we will stand 

10 still in our place, and will not go up unto them. But 



also "carrying." If the ephod was an image, as seems probable, 
the latter is the better translation. Vs. 4, "a rocky crag": The 
paths on either side that led down from the heights into the valley 
left between them a crag. "Bozez .... Seneh": "Shining" 
and "thorny" are perhaps the meanings of the two words. Vs. 6, 
"these uncircumcised": applied only to the Philistines by the 
Hebrews, as a term of reproach. "No restraint": Mere numbers 
count for nothing with God. Vs. 9, "tarry until we come": 
Jonathan proposed to test the probability of success by an omen 
or sign (cf. Gen. 24: 14). If the Philistines started to come down, 
Jonathan and his companion would understand that it was unwise 



122 Samuel 

if they say thus, Come up unto us; then we will go 
up: for the Lord hath delivered them into our hand: 
and this shall be the sign unto us. And both of n 
them discovered themselves unto the garrison of the 
Philistines : and the Philistines said, Behold, the He- 
brews come forth out of the holes where they had 
hid themselves. And the men of the garrison 12 
answered Jonathan and his armourbearer, and said, 
Come up to us and we will shew you a thing. And 
Jonathan said unto his armourbearer, Come up after 
me: for the Lord hath delivered them into the hand 
of Israel. And Jonathan climbed up upon his 13 
hands and upon his feet, and his armourbearer after 
him: and they fell before Jonathan; and his armour- 
bearer slew them after him. And that first slaughter, 14 
which Jonathan and his armourbearer made, was 
about twenty men, within as it were x half a furrow's 
length in an acre of land. And there was a trembling 15 
in the camp, in the field, and among all the people; 
the garrison, and the spoilers, they also trembled: 
and the earth quaked; so there was an exceeding 
great trembling. And the watchmen of Saul in 16 
Gibeah of Benjamin looked; and behold, the multi- 
tude melted away, and they went hither and thither. 

to make the attempt they had in mind. Vs. n, "out of the holes": 
The terror felt for the Philistines had caused many to hide in this 
manner (13:6). Vs. 12, "show you a thing": A taunting, derisive 
challenge. Vs. 13, "climbed up": The path was very steep. "They 
fell before Jonathan": Probably there were only a few of the 



Jonathan's Exploit 123 

Philistines out at the edge of the rock, and they were panic-stricken, 
thinking there must be other Hebrews behind the two. Vs. 14, 
"that first slaughter - ": the one before the panic became general. 
Vs. 15, "in the field": Some of the Philistines were yet in the 
camp in the early morning; others had gone out on raids. " Earth 
quaked": This would indicate the author's belief that there was 
divine assistance to the Hebrew warriors. In the terror of the 
moment the Philistine force was thrown into confusion. 

QUESTIONS 

(1) Whom did Jonathan take into his confidence? (2) 
What did he propose? Was this merely the ambition of 
youth, or did he believe it was wrong to remain inactive ? 
(3) Was not this plan very dangerous ? Was it wise to under- 
take it? (4)* If it had failed, what would have been 
thought of it ? How can one decide when to take such a risk 
in the enterprises of life, and when to remain inactive ? Is 
prayer one of the means of deciding such questions ? (5) How 
were the two camps located ? (6) Why did not Jonathan tell 
his father of his purpose ? (7) Where was Saul ? (8) Who 
were with him ? (9)* Why was he thus inactive ? (10) Who 
was priest? (n) What was the symbol of the priesthood? 
(12) What is an ephod? (13) Who was Ichabod? (14)* 
What had happened at Shiloh? (15) Who knew of Jona- 
than's departure? (16)* Describe the position of the two 
camps and the ground between them. (17) What were the 
names of the two rocks ? How were they located ? (18) What 
did Jonathan say to his armor-bearer? (19) What was the 
young man's reply? (20)* What qualities does it show? 
Do you think such loyalty and courage admirable? (21) 
What test did Jonathan propose? (22) Was this right? 
(23)* Could he be sure such a test would work properly? 
(24) Would it be safe to employ it today ? (25) What did the 
Philistines think when they saw the two men? (26) What 
was it that determined Jonathan to go up ? (27) Was it hard 



124 Samuel 

or easy climbing? (28) What happened when they reached 
the top ? (29)* How do you account for this strange victory ? 
(30) What do you think is the best lesson to be drawn from 
this section? (31) If the methods of seeking and obtaining 
divine guidance, illustrated in this section are not such as we 
should follow today, what better ways are available for us? 
Cf. for example Jas. 1:5. 




AN ANCIENT ALTAR 



SECTION XXVIII 

SAUL'S DEFEAT OF THE PHILISTINES, I SAM. 
i4:i7-35 

17 Then said Saul unto the people that were with him, 
Number now, and see who is gone from us. And 
when they had numbered, behold, Jonathan and his 

18 armourbearer were not there. And Saul said unto 
Ahijah, * Bring hither the ark of God. For the ark -TheSept. 

has, Bring 

of God was there at that time with the children of hither the 

ephod. For he 

19 Israel. And it came to pass, while Saul talked unto Z or thIuime hod 
the priest, that the tumult that was in the camp of the before Israel 
Philistines went on and increased : and Saul said 

20 unto the priest, Withdraw thine hand. And Saul 
and all the people that were with him were gathered 



EXPLANATORY NOTES 
The narrative of the early Judean story of Saul is con- 
tinued in this section. Vs. 17, "Number now": search and 
see who is absent. The result was the discovery that the only 
ones who had left Saul's camp were Jonathan and his assistant. 
Vs. 18, "bring hither the ark"t: The better reading is " ephod "f 
(see margin). They would be unlikely to take the ark into battle 
after the events of I Sam., chap. 4. The ephod was used by the 
priest Ahijah in learning the will of God. Vs. 19, "tumult .... 
increased": On the opposite height Saul could see the growing 
confusion among the Philistines. "Withdraw thine hand": 
cease the inquiry. Saul became impatient for action. Vs. 20, 
"very great discomfiture": Saul and his force rushed down the 
hill and across the valley to the camp of their enemies on the other 
hill, where they found everything in confusion, and the Philistines 

125 



i26 Samuel 

together, and came to the battle : and, behold, every 
man's sword was against his fellow, and there was 
a very great discomfiture. Now the Hebrews that 21 
were with the Philistines as beforetime, which went 
up with them 2 into the camp from the country round 
about; even they also turned to be with the Israelites 
that were with Saul and Jonathan. Likewise all the 22 
men of Israel which had hid themselves in the hill 
country of Ephraim, when they heard that the Philis- 
tines fled, even they also followed hard after them in 
the battle. So the Lord saved Israel that day : and 23 
the battle passed over by Beth-aven. And the men 24 
of Israel were distressed that day : but Saul adjured 
the people, saying, Cursed be the man that eateth 
any food until it be evening, and I be avenged on 
mine enemies. So none of the people tasted food. 
And all the people came into the forest; and there 25 
was honey upon the ground. And when the people 26 
were come unto the forest, behold, the honey 
dropped: but no man put his hand to his mouth; 



bringing about their own defeat (cf. Judg. 7 : 22). Vs. 21, "turned 
to be with the Israelites:" The Philistines had forced many of 
the Hebrews to fight in .their army; these now deserted to their 
brethren when the occasion offered. Vs. 22, "followed hard 
after them": Many of the Israelites had hid themselves for fear 
of the Philistines (13:6, 7); these now came out and joined in the 
pursuit of their enemies (cf. Judg. 7 : 23). Vs. 23, "by Beth-aven": 
Some read "Beth-horon," a town on the western border of the 
highland region. Vs. 24, "Cursed be the man": There were 
two reasons for Saul's prohibition, (1) that the people might lose 



Defeat of Philistines 127 

27 for the people feared the oath. But Jonathan heard 
not when his father charged the people with the 
oath: wherefore he put forth the end of the rod 
that was in his hand, and dipped it in the honey- 
comb, and put his hand to his mouth; and his eyes 

28 were enlightened. Then answered one of the 
people, and said, Thy father straitly charged the 
people with an oath, saying, Cursed be the man that 
eateth food this day. And the people were faint. 

29 Then said Jonathan, My father hath troubled the 
land: see, I pray you, how mine eyes have been 
enlightened, because I tasted a little of this honey. 

30 How much more, if haply the people had eaten freely 
to-day of the spoil of their enemies which they found ? 

3 for now hath there been no great slaughter among ' or, for had 

there not been 

21 the Philistines. And they smote of the Philistines now a much 

° •* greater 

that day from Michmash to Aijalon: and the people sia-ughier, ttc? 
52 were very faint. And the people flew upon the spoil, 
and took sheep, and oxen, and calves, and slew them 
on the ground : and the people did eat them with the 



no time in the pursuit of their foes, (2) that their abstinence might 
be accepted of God as a sacrifice, and so bring complete victory. 
Vs. 26, "the people feared the oath": Wild honey was found by 
the Hebrews in their pursuit, but they dared not eat it because of 
the curse. Vs. 27, "his eyes were enlightened": Jonathan, 
knowing nothing of his father's prohibition, took some of the 
honey as he went and gained new strength. Vs. 29, "troubled 
the land": Jonathan thought his father's curse unnecessary 
and harmful. The people were suffering and faint, and a little 
food would have helped them gain a more complete victory. Vs. 



128 Samuel 

blood. Then they told Saul, saying, Behold, the 33 
people sin against the Lord in that they eat with the 
blood. And he said, Ye have dealt treacherously : 
roll a great stone unto me this day. And Saul said, 34 
Disperse yourselves among the people, and say unto 
them, Bring me hither every man his ox, and every 
man his sheep, and slay them here and eat; and sin 
not against the Lord in eating with the blood. And 
all the people brought every man his ox with him 
that night, and slew them there. And Saul built an 35 
altar unto the Lord: the same was the first altar 
that he built unto the Lord. 



31, "from Michmashf to Aijalon"f : from the center of the 
highland district down to the lower region west, in the direction 
of Philistia. Vs. 32, "with the blood": So hungry were the 
people that when the spoil of the enemy fell into their hands, they 
did not wait for the sacrificial killing. Vs. 3^ "dealt treacher- 
ously": disregarded the customs prescribed. "Roll a great 
stone": such a stone as would serve as an altar where the animals 
could be slain. Vs. 35, "the first altar": The author implies 
that Saul built other altars later, but no mention is made of them. 

QUESTIONS 
(1)* Where was Saul at the opening of this section ? (2) 
Why did he conjecture that anyone had left his army? Or 
was he merely anxious to know how strong his forces were? 
(3) Who were found to be missing? (4) Whom did Saul 
summon? (5)* What was the ephod used for? (6) Why 
did not Saul wait for the answer from the priest? Was it 
because of mere impatience or did he think valuable time 
was being lost ? Is this a further indication of Saul's impatient, 
head-strong character? (7) What did Saul and the people 



Defeat of Philistines 129 

do ? (8)* What condition did they find among the Philistines ? 
(9) What new allies did the Hebrews receive? (10)* What 
did those in hiding do ? How far did the battle line extend ? 
(11) What caused the distress of the Hebrews that day? 
(12)* What was Saul's motive in forbidding the people to 
eat? (13) Was it a wise or unwise measure? (14) What 
did they find in the forest ? Why did they not eat the honey ? 
(15) What exception was there to this abstinence? (16)* 
Why did Jonathan eat contrary to Saul's orders ? (17) What 
was the effect upon him? (18) What was his opinion of his 
father's command? (19)* Do you think he understood his 
father's reasons for the oath? (20) Did Jonathan appear 
to think the victory unsatisfactory? (21) How far did the 
Hebrews pursue the Philistines? (22) Do you think this 
was a smaller victory than might have been expected ? (23) 
What was the condition of the people? (24)* How did they 
satisfy themselves ? (25) What was the sin in this conduct ? 
Was there a law against eating meat which had not been 
drained of blood? (26) What did Saul do in this case? 
(27) W 7 hat message did he send to the people? (28) Is the 
altar mentioned in vs. 35 the same as the stone of vs. ^? 
(29)* What causes contributed to Israel's victory? (30) 
Do the events of the lesson reflect credit or discredit upon 
Saul? Upon Jonathan? (31) Do you think the sympathy 
of the writer was with Saul or with Jonathan ? (32) If Jona- 
than had known of his father's command do you think he 
would have been justified in disobeying it under any circum- 
stances? (33) Which is of greater importance, obedience 
and the fine discipline that it brings, or success ? 



SECTION XXIX 

JONATHAN'S DELIVERANCE, I SAM. 14:36-46 

And Saul said, Let us go down after the Philistines 36 
by night, and spoil them until the morning light, and 
let us not leave a man of them. And they said, Do 
whatsoever seemeth good unto thee. Then said the 
priest, Let us draw near hither unto God. And 37 
Saul asked counsel of God, Shall I go down after 
the Philistines ? wilt thou deliver them into the hand 
of Israel ? But he answered him not that day. And 38 
Saul said, Draw nigh hither, all ye chiefs of the 
people: and know and see wherein this sin hath 
been this day. For, as the Lord liveth, which saveth 39 
Israel, though it be in Jonathan my son, he shall 
surely die. But there was not a man among all the 
people that answered him. Then said he unto all 40 
Israel, Be ye on one side, and I and Jonathan my son 

EXPLANATORY NOTES 

The early Judean narrative of Saul's life is continued in this 
section. Vs. 36, "Let us go down": Saul believed that the Philis- 
tines, after their defeat of that day, might be completely routed by a 
night attack. They were probably encamped on the lower ground 
to the west. "Let us draw near": The priest Ahijahf knew that 
Saul had not waited for an answer in the morning (vs. 19), and 
thought it wise to consult the divine will. Vs. 37, "asked counsel": 
The methods of divining permitted in Israel were the sacred lot, 
the Urim and Thummimf and the ephod. Vs. 38, "Draw 
nigh": Saul was dismayed at receiving no answer and knew there 
must have been some error committed. Vs. 39, " not a man .... 
130 



Jonathan's Deliverance 131 

will be on the other side. And the people said unto 

41 Saul, Do what seemeth good unto thee. Therefore 

Saul said unto the Lord, the God of Israel, x Shew the ' or, Give a 

1 perfect lot 

right. And Jonathan and Saul were taken by lot:- 

42 but the people escaped. And Saul said, Cast lots 
between me and Jonathan my son. And Jonathan 

43 was taken. Then Saul said to Jonathan, Tell me 
what thou hast done. And Jonathan told him, and 
said, I did certainly taste a little honey with the end 
of the rod that was in mine hand; and lo, I must die. 

44 And Saul said, God do so and more also: for thou 

45 shalt surely die, Jonathan. And the people said unto 
Saul, Shall Jonathan die, who hath wrought this 
great salvation in Israel ? God forbid : as the Lord 
liveth, there shall not one hair of his head fall to the 
ground; for he hath wrought with God this day. 

So the people 2 rescued Jonathan, that he died not. * Het>. 

46 Then Saul went up from following the Philistines : 
and the Philistines went to their own place. 

answered": The people had followed Saul willingly in the 
battle and in his new plan of attack. In the present crisis they 
could only follow his suggestion. Vs. 41, "shew the right": 
These words were uttered as the priest cast the lot. Saul wanted 
to know the truth, no matter what it might be. Vs. 43, "lo, I 
must die": It may be supposed that Jonathan spoke these words 
either with indignation, condemning his father's vow, or with 
noble self-devotion, presenting himself as did the daughter of 
Jephthah (Judg. 11:36), ready for death. The latter is more 
probable. Vs. 44, "thou shalt surely die": Saul will keep his 
vow, although it takes the dearest of his possessions. One can 
but admire his Brutus-like constancy. Vs. 45, "the people rescued 



132 Samuel 

Jonathan": In spite of his oath Saul was powerless to execute 
sentence against the will of his army. No doubt he was more than 
satisfied to have his judgment set aside in this case. Vs. 46, "Saul 
went up": It was useless to follow the Philistines farther since no 
favorable omen could be gained. The two armies accordingly 
went their respective ways. 

QUESTIONS 
(1) What encouraged Saul to make a night attack on the 
Philistines? (2)* What was the condition of the Philistine 
army at this time? (3) What did the people say to Saul's 
proposal ? (4) What did the priest suggest ? Why ? Who 
was the priest ? (5)* What was the method of asking counsel 
of God? (6) Why was no answer received: was it because 
Saul had not waited for a response in the morning (vs. 19) 
or because Jonathan had eaten the honey (vs. 27) ? (7)* 
What effect did this silence have upon Saul ? (8) What did 
he do ? (9) What promise did he make ? (10) Did the people 
approve his plan? (n)* Did Saul's procedure indicate that 
he thought Jonathan might be the cause of the trouble? 
How? (12) How was the lot cast? (13) What was the 
result? (14)* How do you understand Jonathan felt when 
the lot fell upon him? Was he resentful, or angry, or sub- 
missive ? (15) Did Saul have the power to release Jonathan ? 
(16) Would it have been natural for him to do so, as a father ? 
(17)* What was Saul's resolution? Was this heroic or ob- 
stinate? (18) What did the people say? (19) Did they 
have the right to make Saul break his oath? (20)* Do you 
think it would have been right to put Jonathan to death? 
(21) Was Saul wrong in making the vow? (22) Do you 
think it is right to break a promise or pledge under any con- 
dition ? (23) What is the lesson here taught on the necessity 
of great care in taking oaths or making vows ? 



' SECTION XXX 

SAUL'S WARS AND HOUSEHOLD, I SAM. 14:47-52 

47 Now when Saul had taken the kingdom over Israel, 
he fought against all his enemies on every side: 
against Moab, and against the children of Ammon, 

and against Edom, and against the J kings of Zobah, , r,kin g 
and against the Philistines: and whithersoever he 

48 turned himself, 2 he vexed them. And he did valiant- . or, he put 
ly, and smote the Amalekites, and delivered Israel wT^The 
out of the hands of them that spoiled them. was 'victorious 

49 Now the sons of Saul were Jonathan, and Ishvi, 

EXPLANATORY NOTES 

The section is a summary of Saul's career, standing appro- 
priately at the end of the chapters which relate the successful and 
glorious events of his reign. The later chapters tell of his rejec- 
tion, and such a summary would be less in place in that connec- 
tion. Vs. 47, "fought against all his enemies": The picture of 
Saul presented in this source, the early Judean story of Saul 
(chaps. 9, 10, 11, 13, 14) is noble and kingly. He was a devoted 
ruler and a valiant protector of his land. All neighboring nations 
felt the power of his arms. "Moab"f: the land lying east of the 
northern end of the Dead Sea and the southern end of the Jordan. 
"Children of Ammon" f: the people whose land lay north of Moab, 
east of the Jordan. "Edom"f: the region south and east of the 
Dead Sea. "Kings of Zobah "f: a region north of Ammon. The 
margin "king" is to be preferred. "Philistines"!: These were 
the chief enemies of Saul's kingdom, and the power that finally 
overthrew it. Vs. 48, "smote the Amalekites "f: a people living 
in the south of Judah and in the desert near Kadesh. Vs. 49, 
"sons of Saul": Three are named here, Jonathan, Ishvi, and 



x 34 



Samuel 



and Malchi-shua: and the names of his two daugh- 
ters were these; the name of the first-born Merab, 
and the name of the younger Michal: and the name 50 
of Saul's wife was Ahinoam the daughter of Ahimaaz : 
and the name of the captain of his host was Abner 
the son of Ner> Saul's uncle. 3 And Kish was the 51 
father of Saul; and Ner the father of Abner was the 
son of Abiel. 

And there was sore war against the Philistines 52 
all the days of Saul : and when Saul saw any mighty 
man, or any valiant man he took him unto him. 



Malchi-shua; but in I Sam. 31:2 the three who are slain are 
Jonathan, Abinadab, and Malchi-shua, while in II Sam. 2:8 
Ishbosheth, another son of Saul, is the king. This last may have 
been the same as Ishvi. In I Chron. 8:33 all four are named. 
"Two daughters": The older, Merab, was promised to David, but 
was given to another, and Michal, the younger, became his wife. 
Vs. 50, "captain of his host": commander in chief; Abnerf 
was Saul's cousin, the son of Ner, brother of Kish, and grandson 
of Abiel, the father of Kish and Ner. Vs. 5, "sore war": The 
entire story of Saul's reign proves this statement. The Hebrews 
were always troubled by the Philistines till the reign of David. 
"Any mighty man": Saul was himself tall in stature and wanted 
to strengthen his army by the enlistment of all able men. Like 
Frederick the Great he chose the tallest, strongest men he could 
find for his guards. 

QUESTIONS 
Study the lesson carefully, using a map to locate the places. 
(1)* How did Saul vindicate his election as king? (2) Who 
were the Moabites? (3) Where was Amnion? (4) In 
which direction from Palestine was Edom ? (5) Where was 
Zobah ? (6)* Describe the relations of Israel with the Phil- 



Saul's Career 135 

istines. (7) What success did Saul have in war? Does he 
impress you as a brave, devoted leader ? (8)* Where did the 
Amalekites live? '(9) How many sons did Saul have? (10) 
What were their names? (11) What were the names of his 
two daughters? (12)* Who was Saul's wife? (13) What 
was Abner's position? (14) How was he related to Saul? 
(15)* How were Saul and Abner related to Abiel ? (16) Who 
were Israel's chief enemies? (17) How did Saul choose his 
soldiers? (18) Does this writer take a favorable view of 
Saul's reign? (19) Is this in contrast with the attitude of 
other writers whose narratives are included in I Samuel ? 
(20) Is it probable that both views were right to a certain 
extent ? (21) Would such a man as Saul, tall, soldierly, brave, 
attract men to himself ? (22)* What qualities did Saul possess 
that every man ought to covet ? 



SECTION XXXI 

SAUL'S CAMPAIGN AGAINST AMALEK , I SAM. 15:1-9 

And Samuel said unto Saul, The Lord sent me to 15 
anoint thee to be king over his people, over Israel; 
now therefore hearken thou unto the voice of the 
words of the Lord. Thus saith the Lord of hosts, 2 
I have marked that which Amalek did to Israel, how 
he set himself against him in the way, when he came 
up out of Egypt. Now go and smite Amalek, and 3 
1 utterly destroy all that they have, and spare them 

EXPLANATORY NOTES 

In this section and the one following the narrative is taken from 
the later document of northern Israel which gives special emphasis 
to the prophetic work of Samuel and is less favorable to Saul. The 
failure of Saul to exterminate Amalek is given as the occasion of 
his rejection, without reference to the incidents of 13:8-14, where 
the king's deposition has been announced already. The connec- 
tion of the present account is with chaps. 1-3, 7, 8, 10:17-27 and 
12. Vs. 1, "The Lord sent me": The reference is to 10:17-27, 
where Saul was chosen by divine lot at the earnest request of the 
nation and against the protest of Samuel. From the standpoint 
of this writer the election of Saul was always regarded as a mis- 
take, forced by unwise popular clamor, and doomed to end in 
failure. Vs. 2, "that which Amalekf did": The reference is to 
the events narrated in Exod. 17:8-16, Num. 14:43-45, and Deut. 
25 : 17-19. Vs. 3, " utterly destroy " : It is assumed that vengeance 
is to be taken on the Amalekites for ancient injuries done to 
Israel. We do not have to justify this command, nor the brutal 
manner in which it was to be executed. Prophets like Samuel 
were devoted heart and soul to the religion of Jehovah, but they 
136 



Raid Against Amalek 137 

not; but slay both man and woman, infant and suck- 
ling, ox and sheep, camel and ass. 

4 And Saul summoned the people, and numbered 
them in Telaim, two hundred thousand footmen, 

5 and ten thousand men of Judah. And Saul came 
to the city of Amalek, and 2 laid wait in the valley. 

6 And Saul said unto the Kenites, Go, depart, get 
you down from among the Amalekites, lest I destroy 
you with them : for ye shewed kindness to all the chil- 
dren of Israel, when they came up out of Egypt. So 
the Kenites departed from among the Amalekites. 

7 And Saul smote the Amalekites, from Havilah as 



were also the children of a cruel age, and did not hesitate to employ 
bloody measures in promoting what they believed to be the right 
cause. We need not doubt that Samuel felt confident that he 
understood the divine will, but we are also convinced by the whole 
spirit of prophecy and the teachings of Jesus that he totally mis- 
understood the means by which the religion of Jehovah was to be 
advanced. Such events in the Old Testament are by some people 
held to prove that God was cruel and unjust. But they only 
prove that even good men like Samuel were the children of their 
age, and did not understand the loving character of the God they 
served. Vs. 4, "numbered them in Telaim "f: Saul assembled 
his army in a southern town for his campaign against the Amale- 
kites who dwelt in the far south. The numbers given are far too 
great for the period (see note on 11 : 8, section XXIII). Vs. 5, "the 
city of Amalek": No name is given, and probably the author 
merely means the land in which the Amalekites lived. They 
were desert tribes. Vs. 6, "unto the Kenites "f: The friendly 
feeling between Israel and these nomads who belonged to the clan 
into which Moses had married caused Saul to give them warning. 
Vs. 7, "from Havilah": Thejonly region of this name lay east 



138 Samuel 

thou goest to Shur, that is before Egypt. And he 8 
took Agag the king of the Amalekites alive, and 
utterly destroyed all the people with the edge of the 
sword. But Saul and the people spared Agag, and 9 
the best of the sheep, and of the oxen, and of the 
fatlings, and the lambs, and all that was good, and 
would not 3 utterly destroy them: but every thing 
that was vile and refuse, that they destroyed utterly. 



of Edom. Probably the writing is a mistake, and the true name 
lost. "As thou goest to Shur"f: a region on the caravan route 
from Palestine to Egypt. Vs. 8, "took Agagf the king": as a 
trophy of victory, to grace Saul's triumph on the return to Israel. 
Vs. 9, "best of the sheep " : It was hard to observe the strict injunc- 
tion of Samuel to put to death all living things, not because the 
warriors of Israel were tender-hearted, but because they longed 
to possess the rich spoil of the conquered Amalekites. 

QUESTIONS 

(i)* What authority had Samuel to command Saul ? Was 
the prophet usually regarded as superior to the king in power ? 
(2) When did Samuel anoint Saul king ? (3) Did Samuel tell 
Saul what he had learned from God, or was it what in his own 
judgment was God's will ? Is the latter the best explanation 
of many difficult narratives of the Old Testament, in which 
God is represented as angry, changeable or apparently unjust ? 
(4) What was the cause of Israel's hostility to Amalek ? (5)* 
Who were the Amalekites, and where did they live? (6) 
What was Saul commanded to do ? (7)* Do you think this 
was a right command ? (8) Would it be right to exterminate 
a nation today? (9) If not, could it ever have been right? 
(10)* Why did Samuel command it? (n) How complete 
was the destruction to be? (12) What did Saul do? (13) 



Raid Against Amalek 139 

What do you think of the number of soldiers mentioned? 
(14)* Why are those of Judah mentioned separately from 
the rest? (15) What is the meaning of "laid wait"? (16) 
What word did Saul send to the Kenites? (17)* Who were 
they and why was this warning sent? (18) Did the Kenites 
heed the warning ? (19) What were the scene and extent of 
the campaign ? (20)* What was Saul's motive in taking 
Agag alive? (21) What else did he and the people spare? 
(22)* Was it right or wrong to spare the king and the beasts ? 
(23) Was it because Saul was more merciful than Samuel that 
he spared the king? (24) Can we judge Samuel in this 
instance by the enlightened principles of Christianity? (25) 
Would not the conduct of the Hebrews in destroying the 
Amalekites be rightly regarded as savage and without excuse ? 
(26) May we see in this fact the measure of the growth which 
the world has enjoyed in morality and mercy, through the 
teachings of the prophets and Jesus ? 



SECTION XXXII 

SAMUEL'S REBUKE OF SAUL, I SAM. 15:10-35 

Then came the word of the Lord unto Samuel, 10 
saying, It repent eth me that I have set up Saul to be n 
king: for he is turned back from following me, 
and hath not performed my commandments. And 
Samuel was wroth; and he cried unto the Lord all 
night. And Samuel rose early to meet Saul in the 12 
morning; and it was told Samuel, saying, Saul came 
to Carmel, and, behold, he set him up a I monument, 
and is gone about, and passed on, and gone down to 

EXPLANATORY NOTES 
In this section we continue with the document which gives the 
story of Samuel's career as told by the prophetic writer of the 
northern kingdom. In it the reign of Saul is regarded as a mis- 
take, the result of popular demand, but destined to failure. Samuel 
who always occupies the place of importance in the thought of 
this writer, denounces Saul for his departure from the prophet's 
commands regarding Amalek. Vs. 11, "it repenteth me": 
The prophets proclaimed the will of God as they understood it, 
and used such forms of speech as their hearers could understand. 
They felt that they understood the will of God for their generation, 
and did not hesitate to announce what they felt to be for the best 
interest of religion and the state as the divine word. Our means 
of knowing that it lacked something of expressing the mind of 
Jehovah is to compare it with the teachings of Jesus. "Samuel 
was wroth": angry; partly at Saul who had disappointed him 
by his conduct, and partly at the unhappy turn of events by which 
his plans for the king, whom he loved, were frustrated. Vs. 12, 
"set him up a monument": a trophy, or stone commemorating 
140 



Samuel Rebukes Saul 141 

13 Gilgal. And Samuel came to Saul: and Saul said 
unto him, Blessed be thou of the Lord : I have per- 

14 formed the commandment of the Lord. And Sam- 
uel said, What meaneth then this bleating of the 
sheep in mine ears, and the lowing of the oxen which 

15 I hear ? And Saul said, They have brought them 
from the Amalekites : for the people spared the best 
of the sheep and of the oxen to sacrifice unto the 
Lord thy God; and the rest we have 2 utterly de- 

16 stroyed. Then Samuel said unto Saul, Stay, and I 
will tell thee what the Lord hath said to me this 

17 night. And he said unto him, Say on. And Samuel 
said, Though thou wast little in thine own sight, wast 
thou not made the head of the tribes of Israel ? And 

18 the Lord anointed thee king over Israel; and the 
Lord sent thee on a journey, and said, Go and utterly 
destroy the sinners the Amalekites, and fight against 

19 them until they be consumed. Wherefore then 



his victory. Carmelf was on the way home from the south. 
"Down to Gilgal"t: From the high region of Hebron one would 
descend somewhat in going northward to the district of Shiloh in 
which Gilgal lay. Vs. 15, "best of the sheep": Saul and the 
army were not willing to miss the chance of taking home some 
of the Amalekite spoil; but the king pretended that it was only 
taken as a sacrifice. Vs. 17, "little in thine own sight": recalling 
Saul's modest estimate of himself when he hid at the time of his 
election (10:22). Vs. 18, "the Lord sent thee": It was Samuel 
who sent Saul on this mission of destruction, but he believed he 
was obeying the will of God. Vs. 19, "fly upon the spoil": The 
spoil belonged to God and was to be "devoted," i.e., destroyed 



142 



Samuel 



didst thou not obey the voice of the Lord, but didst 
fly upon the spoil, and didst that which was evil in 
the sight of the Lord ? And Saul said unto Samuel, 20 
Yea, I have obeyed the voice of the Lord and have 
gone the way which the Lord sent me, and have 

1 Heb. devoted brought Agag the king of Amalek, and have 3 utterly 

destroyed the Amalekites. But the people took of 21 
the spoil, sheep and oxen, the chief of the devoted 
things, to sacrifice unto the Lord thy God in Gilgal. 
And Samuel said, Hath the Lord as great delight in 22 
burnt offerings and sacrifices, as in obeying the voice 
of the Lord ? Behold, to obey is better than sacri- 
fice, and to hearken than the fat of rams. For rebel- 23 

Heb. % Hon is as the sin of 4 witchcraft, and stubbornness is 

hvtnalion. 

as idolatry and teraphim. Because thou hast re- 
jected the word of the Lord, he hath also rejected 



like a sacrifice. They had taken it for themselves. Vs. 20, "I 
have obeyed": Saul finds no wrong in his conduct. The fact 
that he and the people kept some of the spoil, and brought back 
Agag the king to add to their triumph, seems to him a small matter 
in comparison with their obedience in the principal item, the 
destruction of Amalek. Vs. 22, "hath the Lord .... delight?" 
This is one of the great verses of the Old Testament. In it 
Samuel's doctrine of obedience to God is made known. God 
cares little for sacrifices!, or any other outward service, as com- 
pared with love and obedience. "Fat of rams": The fat was 
regarded as one of the most desirable parts of the animal, and was 
therefore set aside as God's part, and burned on the altar. Vs. 23, 
" witchcraft t .... idolatry f and teraphim "f: three forms of 
superstition which were recognized as immoral and forbidden. 
Samuel tells the king that disobedience and stubbornness are just 



Samuel Rebukes Saul 143 

24 thee from being king. And Saul said unto Samuel, 
I have sinned : for I have transgressed the command- 
ment of the Lord, and thy words: because I feared 

25 the people, and obeyed their voice. Now therefore, 
I pray thee, pardon my sin, and turn again with me 

26 that I may worship the Lord. And Samuel said 
unto Saul, I will not return with thee : for thou hast 
rejected the word of the Lord and the Lord hath 

27 rejected thee from being king over Israel. And as 
Samuel turned about to go away, he laid hold upon 

28 the skirt of his robe, and it rent. And Samuel said 
unto him, The Lord hath rent the kingdom of Israel 
from thee this day, and hath given it to a neighbour 

29 of thine, that is better than thou. And also the 

5 Strength of Israel will not lie nor repent : for he is « or, victory 

° r Or, Glory 

30 not a man, that he should repent. Then he said, I 



as wrong as these in the sight of God. Vs. 24, "I have sinned": 
When Saul saw the fixed purpose of Samuel, he tried to escape 
by partial confession and by putting most of the blame on the 
people. Vs. 25, "that I may worship": As Samuel was the 
recognized prophet in Israel, Saul thought that he could only 
perform the acts of worship through him. Strictly speaking, 
however, this was the function of the priests. He begs the prophet 
not to desert him. Vs. 27, "laid hold upon the skirt": Saul 
tried to detain Samuel by seizing his cloak or outer garment; but 
when it tore, the prophet made that fact the symbol of the king- 
dom torn from him. "A neighbor of thine": David is meant of 
course. We do not know whether Samuel yet knew who the next 
king would be. But he knew that another would be chosen in 
place of the rejected Saul. Vs. 29, "strength of Israel": a name 
applied by the prophet to God. Jehovah was Israel's true glory 



144 Samuel 

have sinned: yet honour me now, I pray thee, before 
the elders of my people, and before Israel, and turn 
again with me, that I may worship the Lord thy God. 
So Samuel turned again after Saul; and Saul wor- 31 
shipped the Lord. 

Then said Samuel, Bring ye hither to me Agag the 32 
king of the Amalekites. And Agag came unto him 

* or, trembling Melicately. And Agag said, Surely the bitterness of 

death is past. And Samuel said, As thy sword hath t>3> 
made women childless, so shall thy mother be child- 
less among women. And Samuel hewed Agag in 
pieces before the Lord in Gilgal. 

Then Samuel went to Ramah; and Saul went up 34 
to his house to Gibeah of Saul. And Samuel came 35 

7 or but no more to see Saul until the day of his death; 7 for 
Samuel mourned for Saul. 



and victory (see margin). God had determined that another 
king must be chosen, and he would not change his mind regarding 
the matter. Vs. 30, "before the elders"f: The king begs Samuel 
not to leave him, as this would ruin his credit with the men of 
influence and the people generally. Vs. 31, "so Samuel turned": 
The prophet was unwilling to swerve from his severe condemna- 
tion of Saul's disobedience, although personally he was fond of 
him. But to save the king from too sudden a loss of prestige he 
consented to treat him as king still. Vs. 32, "Agag came unto 
him delicately": The rendering "trembling" is to be preferred. 
The king of the Amalekites saw in the stern face of the prophet the 
certainty of his doom. "The bitterness of death is past": These 
words are not very clear. They cannot mean that the king 
expected any mercy from Samuel. Perhaps the rendering, "the 
bitterness of death is great, " would be preferable. Vs. 33, "hewed 



Samuel Rebukes Saul 145 

Agag in pieces": The rough and uncompromising nature of 
Samuel appears in this act. It seems very terrible to picture this 
man of God executing vengeance on this king with such unbending 
severity. Yet it reveals his stern idea of what God required. 
Vs. 35, "Samuel mourned": His affection for the king never 
wavered. The writer of this narrative holds the view that Samuel 
thought Saul's choice as king a mistake, but he still liked the man. 

QUESTIONS 

(1)* In what sense can it be said that God repents ? (2) 
In what sense can the command to destroy the Amalekites 
be regarded as God's command? (3) How did Samuel feel 
when he saw that Saul had to be rebuked and dethroned? 
(4) What did Saul do at Carmel? Where was this place? 
(5)* What was the king's purpose in setting up the monument ? 
Did it indicate pride on his part? (6) Where did Samuel 
meet Saul? (7) What was Saul's attitude when they met? 
(8)* What evidence did Samuel have that Saul had not obeyed 
his command? (9) On whom did Saul lay the blame of 
bringing home the spoil? (10) Was this the fact, or was 
Saul evading responsibility? (11) What would be the 
value of a sacrifice taken by violence from another, and cost- 
ing the worshiper nothing? It is not probable, however, 
that the Hebrews ever stopped to reason about the matter in 
this manner. (12)* Why does Saul say "the Lord thy God" 
and not "the Lord our God" ? Had he abandoned the wor- 
ship of Jehovah, or did he think of Samuel as having a special 
right to call God his own? (13) What exaltation had Saul 
enjoyed ? (14) To whom does Samuel attribute the command 
to destroy the Amalekites? In what sense could it be said 
to be God's command at all ? (15) To what extent had the 
king obeyed? (16)* To what extent did he confess that he 
had failed? (17) What great principle does Samuel state 
in vs. 22? (18)* What were witchcraft, idolatry, and tera- 
phim ? (19) What was the consequence of Saul's incomplete 



146 Samuel 

obedience? (20) Does the penalty visited upon Saul seem 
greater than is demanded by his conduct? (21)* If so, what 
is the justification for Samuel's view of the case? (22) Do 
you think that Saul was sincere in his repentance and con- 
fession ? (23) What was Samuel's answer to Saul's appeal to 
forgive him ? (24) How did Saul try to detain him ? (25)* 
What startling announcement did Samuel make about the 
kingdom ? (26) What final request did Saul make of Samuel ? 
(27) Did the prophet consent to remain with the king ? (28)* 
Why had Saul spared Agag ? (29) What did Samuel com- 
mand regarding him ? (30) What were the feelings of Agag 
as he was brought to Samuel? (31) What did Samuel do 
with him ? (32)* How can you account for this terrible treat- 
ment of a foe by a prophet ? (33) Is it ever right to take a 
human life? (34) Where did Saul and Samuel go? (35) 
How did Samuel feel toward Saul ? (36)* What is the great 
lesson of this section? (37) What application can be made 
of the principle of vs. 22 at the present time ? Is obedience 
of greater importance than any outward act of worship? 
Is it harder to render ? 



* REVIEW QUESTIONS 

(Answers to these questions are to be written) 

(1) Why did the people of Israel ask for a king ? 

(2) What two views do the narratives present regarding 
Samuel's feeling about a king? 

(3) Under what circumstances did Samuel and Saul first 
meet? 

(4) What were the incidents connected with Saul's public 
choice as king? 

(5) What heroic deed did Saul perform soon afterward ? 

(6) What was the character of Samuel's conduct as prophet 
and judge ? 



Samuel Rebukes Saul 147 

(7) What was the occasion of Samuel's first recorded 
rebuke of Saul ? 

(8) What were the relations between the Hebrews and 
the Philistines in the days of Saul ? 

(9) What heroic exploit did Jonathan perform ? 

(10) What prohibition did Saul place upon the people, 
and what were its results ? 

(n) Against what nations did Saul conduct campaigns? 

(12) What criticism did Samuel offer on Saul's campaign 
against Amalek ? 

(13) What were the elements of strength in Saul's char- 
acter? Of weakness? 



SECTION XXXIII 

SAMUEL'S CHOICE OF DAVID, I SAM. 15 :35b— 
16:13 

And the Lord repented that he had made Saul 
king over Israel. 

And the Lord said unto Samuel, How long wilt 16 
thou mourn for Saul, seeing I have rejected him 
from being king over Israel? fill thine horn with 
oil, and go, I will send thee to Jesse the Beth- 
lehemite: for I have provided me a king among 
his sons. And Samuel said, How can I go ? if Saul 2 

EXPLANATORY NOTES 

With the present section the second general division of the 
Book of I Samuel begins (see Introduction, 3). The appearance 
of David in the history is the new feature, and henceforth every- 
thing centers in him. Hitherto the narrative has vibrated between 
the early Judean record of Saul's life and the north Israel account 
of Samuel, the partiality of each author for his hero being strongly 
marked. From this point onward the interest centers in David, 
and all our sources unite in his honor. In this section a prophetic 
story of David's selection as king by Samuel is given. Vs. 35* 
"the Lord repented": As in 15: 11 God is represented in language 
which ascribes to him human emotions. Vs. 1, "fill thine horn 
with oil": Oil was used to anoint kings, priests and prophets to 
office; it was carried in a horn (I Kings 1:39). "Jesse the Beth- 
lehemite " : Jesse was the father of David. The town of Bethlehemf, 
south of Jerusalem, became famous as the "city of David" and 
later as the birthplace of Jesus. Vs. 2, "he will kill me": Saul 
was not a man to let others plot against him without an effort to 
save his throne. "Take an heifer": By making a sacrificial 



David Anointed King 149 

hear it, he will kill me. And the Lord said, Take an 
heifer with thee, and say, I am come to sacrifice to 

3 the Lord. And call Jesse to the sacrifice, and I will 
shew thee what thou shalt do : and thou shalt anoint 

4 unto me him whom I name unto thee. And Samuel 
did that which the Lord spake, and came to Beth- 
lehem. And the elders of the city came to meet 
him trembling, and said, Comest thou peaceably? 

5 And he said, Peaceably : I am come to sacrifice unto 
the Lord: sanctify yourselves, and come with me to 
the sacrifice. And he sanctified Jesse and his sons, 

6 and called them to the sacrifice. And it came to 
pass, when they were come, that he looked on Eliab, 
and said, Surely the Lord's anointed is before him. 

7 But the Lord said unto Samuel, Look not on his 
countenance, or on the height of his stature; because 
I have rejected him: for the Lord seeth not as man 
seeth; for man looketh on the outward appearance, 

8 but the Lord looketh on the heart. Then Jesse 



feast the excuse for his journey, no suspicions would be excited. 
Samuel was accustomed to make such journeys to several places 
every year (I Sam. 7 : 10, 17). Vs. 3, "call Jesse to the sacrifice": 
The man and his household were invited to the feast; this would 
insure David's presence. Vs. 4, "trembling": Samuel was a man 
of great importance and authority, and the eldersf of Bethlehem 
were alarmed at his unexpected coming. Vs. 5, "sanctify your- 
selves": by washing and putting on their best garments. The 
sacrifice was of course a feast (I Sam. 9: 13). Vs. 6, "looked on 
Eliab": Jesse's oldest son was tall and handsome, and Samuel 
thought at first that he was the proper man for king. Vs. 7, 



150 Samuel 

called Abinadab, and made him pass before Samuel. 
And he said, Neither hath the Lord chosen this. 
Then Jesse made Shammah to pass by. And he 9 
said, Neither hath the Lord chosen this. And Jesse 10 
made seven of his sons to pass before Samuel. And 
Samuel said unto Jesse, The Lord hath not chosen 
these. And Samuel said unto Jesse, Are here all 11 
thy children? And he said, There remaineth yet 
the youngest, and, behold, he keepeth the sheep. 
And Samuel said unto Jesse, Send and fetch him: 
for we will not sit Mown till he come hither. And. 12 
he sent, and brought him in. Now he was ruddy, 
and withal 2 of a beautiful countenance, and goodly 
to look upon. And the Lord said, Arise, anoint him : 
for this is he. Then Samuel took the horn of oil, 13 
and anointed him in the midst of his brethren; and 
the spirit of the Lord came mightily upon David from 
that day forward. So Samuel rose up, and went to 
Ramah. 



"looketh on the heart": the inner character, disposition, and 
prospects of a man. Vs. 10, "seven of his sons": One after 
another, beginning with the oldest, the sons of Jesse were brought 
for Samuel's inspection. Vs. n, "he keepeth the sheep": Jesse 
had not thought it worth while to bring the youngest boy. But 
he was as important as any member of the family at the feast, and 
as it happened, the one on whom the prophet's choice would fall. 
Vs. 12, "Arise, anoint him": Samuel had been pleased by the 
appearance of the older sons, but David fulfilled his ideal at once. 
The appeal which the youth made to his heart he accepted as the 
voice of God. Vs. 13, "anointed him": It is difficult to explain 



David Anointed King 151 

this semi-public anointing of David to kingship in the face of the 
later ignorance of David and his family that any such an honor 
was to be his. Perhaps they interpreted the action as merely ap- 
pointment to membership in one of the "schools of the prophets;" 
or this may be merely a late tradition intended to give to David's 
rule the sanction of Samuel's authority. "Spiritf of the Lord": 
It is the purpose of the writer to say that from this time forth 
David showed himself worthy of the kingship by his deeds. 

QUESTIONS 

(1)* What is meant by the words "the Lord repented"? 
(2) Why did Samuel mourn for Saul ? (3) What was the pur- 
pose of the horn of oil ? For what was oil used ? (4) Where 
was Samuel directed to go? (5)* Where is Bethlehem? 
What events occurred there ? What event in the life of Jesus 
occurred there ? (6) Why did Samuel fear to go ? (7) How 
did he conceal his true purpose ? (8) Who especially was to 
be invited to the sacrifice ? (9)* Why were the elders of Beth- 
lehem troubled at the coming of the prophet? (10) How 
were the people to prepare for the sacrificial feasts? (11) 
Which of Jesse's sons did Samuel think would make a suitable 
king? (12)* Who is meant by the words "the Lord's 
anointed"? Was a king usually spoken of in this way? 

(13) What is the contrast between men's choice and God's ? 

(14) Describe the inspection and rejection of others of the 
sons of Jesse. (15)* Why had Jesse left one of his sons at 
home ? (16) What directions did Samuel give regarding the 
youngest of the boys? (17) Do you not suppose the prophet 
equally insisted on the presence of the children from other 
families ? (18) Would it be possible or advisable for a min- 
ister to insist that all the children of his congregation should 
be present before the service proceeded? Is any congrega- 
tion complete which lacks children ? (19)* Describe David's 
appearance in your own words. (20) How was Samuel im- 
pressed with David? (21) What was God's will regarding 



152 Samuel 

David as understood by Samuel? (22)* What do you sup- 
pose David and his family understood the anointing to mean ? 
(23) What indications are there that they did not understand 
what it really meant ? (24) What is meant by the spirit of the 
Lord coming upon David ? (25) Where did Samuel go after 
the feast? (26) What does this section teach regarding 
God's choice of David as king ? Do you suppose its purpose 
was to point out the connection of the great prophet Samuel 
with the choice of David? Would this give the sanction of 
Samuel's authority to David's reign? (27)* What does it 
teach regarding family worship at the sanctuary? Does it 
imply that people ought to attend church service as families 
and not merely as individuals ? (28) What is its suggestion 
regarding the human and divine estimate of men's fitness for 
important work ? (29) Did David prove in his later life that 
he was the fittest of the brothers for the place he was to fill ? 
Is it often the case that the young, immature, and unpromis- 
ing member of a family may attain the highest and most useful 
place ? 



-SECTION XXXIV 

DAVID BROUGHT TO SAUL, I SAM. 16:14-23 

14 Now the spirit of the Lord had departed from 

■Saul, and an evil spirit from the Lord troubled « or, terrified 

15 him. And Saul's servants said unto him. Behold 

16 now, an evil spirit from God troubleth thee. Let 
our lord now command thy servants, which are 
before thee, to seek out a man who is a cunning player 
on the harp: and it shall come to pass, when the 



EXPLANATORY NOTES 
With this section the early Judean narrative of David's career 
begins. Two striking accounts of his introduction at the court 
of Saul are given, quite different in character. This is the open- 
ing of the first or main narrative. In it King Saul is troubled with 
a malady and David is brought as a minstrel to cheer him, and 
becomes his armor-bearer. Vs. 14, "departed from Saul": In 
Saul's conversation with Samuel at their first interview he had 
been told that the spiritf of God would come upon him and he 
should become another man (10:6). When he met the band of 
prophets (10:10), and again when the news from Jabesh-gilead 
reached him (11:6) it is said the spirit of the Lord came mightily 
upon him. Now that spirit of strength and courage had left him, 
he was no longer like his former self. Happiness and contentment, 
the qualities of a quiet and successful life, had forsaken the king. 
"Evil spirit from the Lord": All endowments, good and evil, 
were believed by the Hebrews to come from God as the one source 
of all things. Saul was troubled by periods of depression, melan- 
choly, unreasoning terror. These were ascribed to an evil spirit. 
Vs. 15, "a cunning player on the harp"f : Music was believed by 
the ancients to be a means of soothing the spirits of troubled or 

153 



154 Samuel 

evil spirit from God is upon, thee, that he shall play 
with his hand, and thou shalt be well. And Saul 17 
said unto his servants, Provide me now a man that 
can play well, and bring him to me. Then answered 18 
one of the young men, and said, Behold, I have seen 
a son of Jesse the Beth-lehemite that is cunning in 
playing, and a mighty man of valour, and a man of 
war, and 2 prudent in 3 speech, and a comely person, 
and the Lord is with him. Wherefore Saul sent 19 
messengers unto Jesse, and said, Send me David thy 
son, which is with the sheep. And Jesse took an ass 20 

frenzied men. Vs. 18, "mighty man of valour": This refers not 
to military skill, as do the following words "man of war," but to 
David's position as a man of good family and wealth, worthy of a 
place at the court (see note on 9:1). "Lord is with him": He 
had qualities of success and popularity, and was a God-fearing 
man. Contrast this description of David as mature and experi- 
enced with the picture presented from the other source in vss. 
11, 12. Vs. 19, "send me David": Saul as king had the right to 
summon any man to his service (14:52). Jesse as a well-to-do 
farmer of Bethlehem would willingly send his son for the royal 
service. Vs. 20, "ass laden": It was courtesy to send a present 
for the king, and this Jesse does. Bread, a bottlef or skin of wine, 
and a young goat dressed would be a suitable gift. Saul's court 
at Gibeah was a very simple one, and probably he welcomed such 
tokens of good-will from his subjects, many of whom must have 
been as rich as he. Vs. 21, "loved him greatly": There was 
instant good will toward David. Saul's unreasoning jealousy of 
him was a later development. "Armor-bearer": attendant in 
war, and body servant at home. Vs. 22, "stand before me": 
remain at court. Vs. 23, "Played with his hand": Saul's malady 
came on him only at certain periods; then David quieted and 
cheered him with his music. 



David Brought to Saul 155 

laden with bread, and a 4 bottle of wine, and a kid, 

21 and sent them by David his son unto Saul. And 
David came to Saul, and stood before him: and he 
loved him greatly; and he became his armourbearer. 

22 And Saul sent to Jesse, saying, Let David, I pray 
thee, stand before me; for he hath found favour in 




ANCIENT HARPS 



23 my sight. And it came to pass, when the evil spirit 
from God was upon Saul, that David took the harp, 
and played with his hand; so Saul was refreshed, and 
was well, and the evil spirit departed from him. 



QUESTIONS 
(1)* What change came over Saul? (2) How does the 
author describe this malady? (3) Did Saul's servants think 
that God was afflicting the king? What is meant by Saul's 
servants ? (4) What remedy did they suggest ? (5)* What 
was the effect of music in such cases? Is it now so used? 
(6) What was a harp ? How was it used ? On what occa- 
sions ? (7) How did Saul receive the suggestion ? (8)* Tell 
all you can of Jesse as to his home, position, and family. (9) 
Put in other terms the six statements made concerning David 



156 Samuel 

by Saul's young man. (10) What message did Saul send to 
Jesse? (11) Would Jesse regard the king's command as an 
honor to himself and David? (12) What present did he send 
to Saul? (13) Who took this present? How far did he 
have to go? (14) How was Saul pleased with David? 
(15) What position was given David ? (16)* What was Saul's 
second message to Jesse? Was this sent at once or some 
time after ? (17) How did David help the king ? (18) Which 
of the two men, Saul or David, do you think the author of 
this account admired the more ? (19)* What bearing has it 
upon the story of David's life ? (20) Is there any encourage- 
ment for young men who are looking for a useful career in 
the story of David's promotion at Saul's court? (21) What 
qualities win young men respect and advancement today ? 



^SECTION XXXV 

GOLIATH'S CHALLENGE, I SAM. 17:1-11 

17 Now the Philistines gathered together their armies 
to battle, and they were gathered together at Socoh, 
which belongeth to Judah, and pitched between 

2 Socoh and Azekah, in Ephes-dammim. And Saul 
and the men of Israel were gathered together, and 
pitched in the vale of x Elah, and set the battle in »or,/fc« 

. aii tm «t • terebinth 

3 array against the Philistines. And the Philistines 
stood on the mountain on the one side, and Israel 
stood on the mountain on the other side: and there 

4 was a valley between them. And there went out a 
champion out of the camp of the Philistines, named 
Goliath, of Gath, whose height was six cubits and a 

EXPLANATORY NOTES 

In this section the early Judean or main narrative of David's 
life is continued from Section XXXIV. A Philistine giant defies 
the Hebrews to send a man to fight with him. Vs. 1, "gathered 
their armies": In 7:13, 14, which is taken from the north-Israel 
record of Samuel's life, it is said that the Philistines were subdued 
and no more disturbed Israel in the days of the prophet. Such a 
statement, made by an earnest admirer of Samuel, was not quite 
accurate, as the present narrative shows. "Between Socohf 
and Azekah "f: two towns west of Bethlehem on the frontier of 
the highland region of Judah. Between them ran the valley of 
Elahf, where Saul's camp occupied the high valley side. Vs. 4, 
"a champion": a warrior who represented his people, and 
offered to settle the conflict in single combat with some Hebrew. 
"Six cubits f and a span": The cubit was about a foot and a 

157 



158 Samuel 

span. And he had an helmet of brass upon his head, 5 
and he was clad with a coat of mail : and the weight 
of the coat was five thousand shekels of brass. And 6 
he had greaves of brass upon his legs, and a javelin 
of brass between his shoulders. And the staff of his 7 
spear was like a weaver's beam; and his spear's 
head weighed six hundred shekels of iron: and his 
shield-bearer went before him. And he stood and 8 
cried unto the 2 armies of Israel, and said unto them, 
Why are ye come out to set your battle in array? 
am not I a Philistine, and ye servants to Saul ? choose 
you a man for you, and let him come down to me. 
If he be able to fight with me, and kill me, then will 9 
we be your servants: but if I prevail against him, 
and kill him, then shall ye be our servants, and serve 
us. And the Philistine said, I 3 defy the armies of 10 
Israel this day; give me a man, that we may fight 
together. And when Saul and all Israel heard those n 
words of the Philistine, they were dismayed, and 
greatly afraid. 

half; the span a handbreadth. Goliathf came from a race of 
giants. Vs. 5, "coat of mail": a shirt made of overlapping 
scales of brass (bronze). The garment would weigh perhaps 
a hundred and fifty pounds. Vs. 7, "weaver's beam": the 
shaft of a loom with which cloth was woven by hand. The giant 
was fully protected, and his weapons were in keeping with his 
immense size. He was an object of terror. Vs. 8, "Why are ye 
come?": why bring out an army when the issue of battle can be 
decided in single combat? The giant was willing to let all the 
campaign depend upon the result of his fight. Vs. 10, "I defy": 



Goliath's Challenge 159 

He attempted by scornful and taunting words to anger the Hebrews 
so that some one of them would rush out against him. Vs. n, 
"greatly afraid": ,The enormous size and equipment of the 
giant left no hope of victory against him. The chiefs of Israel 
would hardly consent to let their king try such an unequal contest; 
the king would be unlikely to allow Jonathan to venture into such 
danger, and for the rest, no man offered to go. 

QUESTIONS 
(1)* Who were the Philistines ? (2) What was their object 
in fighting against Israel ? Were they usually engaged in 
raids into the land of Israel ? (3) Where did they gather ? 
(4) Who came out to oppose them ? (5) Where did the He- 
brews camp? (6)* How were the two camps placed? (7) 
Why did the two armies not fight ? Were they afraid or were 
they waiting to see if there would not be some single combats 
first? (8)* Describe the champion of the Philistines, giving 
ten particulars from the text. (9) What was his purpose in 
appearing before the Hebrew lines? (10) What did he chal- 
lenge the Hebrews to do ? Are such challenges common in 
modern warfare ? (n)* What offer did he make ? (1 2) How 
did he try to arouse them to fight him ? (13) Why did no one 
offer to accept the challenge ? (14) Do you think the Hebrews 
were cowards or were the odds too great to be ventured ? (15)* 
If in these desperate circumstances someone were to volunteer 
to fight Goliath, what would be thought of him ? (16) Did 
the writer apparently feel that no better place could be found 
to introduce David to public life than this ? (17) Do you not 
think that the Philistine giant is a very good symbol of great 
wrongs and abuses in the world, bold, strong, insolent, insult- 
ing? 



SECTION XXXVI 

DAVID IN THE CAMP, I SAM. 17:12-31 

Now David was the son of that Ephrathite of 12 
Beth-lehem-judah, whose name was Jesse; and he 
had eight sons : and the man was an old man in the 
days of Saul, stricken in years among men. And 13 
the three eldest sons of Jesse had gone after Saul to 
the battle: and the names of his three sons that 
went to the battle were Eliab the first-born, and next 
unto him Abinadab, and the third Shammah. And 14 
David was the youngest; and the three eldest fol- 
lowed Saul. Now David went to and fro from 15 
Saul to feed his father's sheep at Beth-lehem. And 16 

EXPLANATORY NOTES 
In the account of David's arrival at the camp and introduction 
to Saul as presented in this section we have a very different picture 
from that given in the Judean narrative of David's life as given in 
Section XXXIV. There he was an experienced warrior selected 
as a minstrel to relieve Saul's malady, and was taken to court and 
became Saul's friend and armor-bearer. Here he is unknown to 
Saul, is a shepherd boy sent with provisions to his brothers, is 
treated by them with superiority and disdain and only finds out 
the possibility of advancement by inquiring what reward awaits 
the overthrow of the giant. Clearly this story comes from a 
different source. It was no doubt a popular tradition regarding 
David. We need not be disturbed by the variations in the stories. 
A hero like David drew about him many recitals of his exploits, 
told differently as they were known in different parts of the land. 
This section is omitted entirely in the Septuagintf. Either its 
160 



Pavid in the Camp 161 

the Philistine drew near morning and evening, and 
presented himself forty days. 

17 And Jesse said unto David his son, Take now for 
thy brethren an ephah of this parched grain, and 
these ten loaves, and carry them quickly to the camp 

18 to thy brethren; and bring these ten cheeses unto 
the captain of their thousand, and look how thy 

19 brethren fare, and take their pledge. Now Saul, 
and they, and allthe men of Israel, x were in the vale 

20 of Elah fighting with the Philistines. And David rose 



translators did not find it in the Hebrew text which they used, or 
they omitted it to avoid the difficulties which its variations from 
the other narratives presented. Vs. 12, "that Ephrathite"f: 
dweller in Ephrathah, or Bethlehemf. Vs. 13, "gone after Saul": 
The father was too old for war, and David too young. The names 
of the sons are the same as those given in 16:6-9. Vs. 15, "went 
to and fro": This verse is evidently the work of the compiler, 
who attempted thus to harmonize the two stories. It is clear, 
however, that David could not at the same time have been the 
warrior-minstrel of the court of Saul and the shepherd lad in 
Bethlehem. Moreover, 16:22 contradicts this statement. Vs. 16, 
"Philistine drew near": This is added to explain the condition 
when David arrived at the camp. Vs. 17, "an ephah of this 
parched grain": about a bushel of browned barley or wheat. Vs. 
18, "the captain of their thousand": The army was divided by 
hundreds and thousands, or companies and regiments. The 
people within reach sent in provisions, both to their own kinsmen 
and to others of the army. Cheeses were some preparation of 
thickened milk. "Take their pledge": This may mean take a 
receipt for the provisions, or bring back some token agreed upon. 
Vs. 19, "vale of Elah"f: the place described in 17:2, about 
twelve miles from Bethlehem. This verse is perhaps a part of 
Jesse's direction to David (note the margin). Vs. 20, "place of 



162 Samuel 

up early in the morning, and left the sheep with a 
keeper, and took and went, as Jesse had command- 
ed him; and he came to the 2 place of the wagons 
as the host which was going forth to the 3 fight 
shouted for the battle. And Israel and the Philis- 21 
tines put the battle in array, army against army. 
And David left his baggage in the hand of the keeper 22 
of the baggage, and ran to the army and came and 
saluted his brethren. And as he talked with them, 23 
behold, there came up the champion, the Philistine 
of Gath, Goliath by name, out of the ranks of the 
Philistines, and spake according to the same words: 
and David heard them. And all the men of Israel, 24 
when they saw the man, fled from him, and were sore 
afraid. And the men of Israel said, Have ye seen 25 
this man that is come up ? surely to 4 defy Israel is 
he come up: and it shall be, that the man who 
killeth him, the king will enrich him with great 
riches, and will give him his daughter, and make his 
father's house free in Israel. And David spake to 26 

the wagons " : the entrenchment within which the soldiers remained 
at night. Vs. 23, "the same words": the words of defiance and 
insult with which he taunted Israel. Vs. 25, "make his father's 
house free": exempt from payments of tax or public service. Vs. 
26, "What shall be done?": David had a boy's keen curiosity 
regarding all the details of the king's offer. "This uncircumcised 
Philistine": Circumcision was the mark of the Hebrew and other 
Semitic races. The Philistines are the only people in Palestine 
whom the Hebrews called "uncircumcised" (Judg. 14:3; I Sam. 
14:6). Vs. 28, "Eliab's anger was kindled": He thought David 



David in the Camp 163 

the men that stood by him, saying, What shall be 
done to the man that killeth this Philistine, and 
taketh away th'e reproach from Israel? for who is 
this uncircumcised Philistine, that he should 5 defy s reproach 

27 the armies of the living God ? And the people 
answered him after this manner, saying, So shall it 
be done to the man that killeth him. 

28 And Eliab his eldest brother heard when he spake 
unto the men; and Eliab's anger was kindled 
against David, and he said, Why art thou come 
down? and with whom hast thou left those few 
sheep in the wilderness ? I know thy pride and the 
naughtiness of thine heart : for thou art come down 

29 that thou mightest see the battle. And David said, 

30 What have I now done ? Is there not a cause ? And 
he turned away from him toward another, and spake 
after the same manner; and the people answered 

31 him again after the former manner. And when the 
words were heard which David spake, they re- 
hearsed them before Saul; and he sent for him. 



was only a curious and inquisitive boy. It is plain that the author 
of this narrative is unaware of David's anointing as king, or of his 
position as Saul's armor-bearer. Vs. 29, "is there not a cause ?": 
is it not a matter of moment ? Vs. 30, " spake after the same man- 
ner": David refused to give up his inquiries till he had satisfied 
himself regarding the facts. Vs. 31, "which David spake": his 
words of contempt for the Philistine; no one else had talked thus, 
and when his boldness was reported to the king, he sent for him 
to see if he might be able to fight Goliath. 



164 Samuel 

QUESTIONS 

Read the lesson and the notes carefully. 

(1)* How does this narrative differ from the story of David's 
entrance into public life in 16:14-23? (2) What is said of 
Jesse? (3) Who were the sons with Saul in the army? (4)* 
How is David's presence in Bethlehem explained by the com- 
piler? (5) What direction did Jesse give his son? What 
provisions was he to take ? (6) What was he to do on arrival 
at the camp? (7)* Where were Saul and his army at this 
time ? How far did David have to travel ? (8) What did 
David do with his sheep while he was away ? (9) What did 
he find when he reached the camp ? (10)* What constituted 
the camp? (11) Do you understand that both armies came 
out and faced each other for forty days while the giant made his 
defiance? (12) What is meant by David's "baggage"? 
What did he do with it? (13) Who was Goliath? (14)* 
What did he say? (15) Does it seem likely that an entire 
army would fly from one man, even though he were a giant ? 
(16) What was the talk that David heard in the ranks regard- 
ing the giant? (17)* What rewards had Saul offered to the 
man who would kill him? (18) What is meant by making a 
house free? (19)* Why did David ask again about the 
rewards ? (20) How did David speak about the Philistine ? 
(21) What did Eliab think of David's conduct? (22) How 
did he try to humiliate him ? (23)* Can you reconcile this 
attitude of Eliab with the knowledge that David was to be 
king? (24) Would he have treated an armor-bearer of the 
king in this manner? (25) Was it not natural that David 
should wish to see the battle? (26) What was David's 
response? (27) Did he resent his brother's words? (28)* 
How did Saul hear of David? (29) Why did he summon 
him? (30)* What is the most important teaching of this 
section ? (31) In what way does it indicate the great popular 
regard in which David was held? (32) Recall the exploit 



David in the Camp 



i«5 



of Jonathan (Section XXVII) and consider whether the 
unhesitating courage of both these young men was justified ? 
Is a man who goes forward impetuously in a moment of peril 
or opportunity more likely to win success than one who waits, 
considers the dangers, and makes no effort ? 




A MOABITE WARRIOR 



SECTION XXXVII 

DAVID'S VICTORY OVER GOLIATH, I SAM. 17:32-54 

And David said to Saul, Let no man's heart fail 32 
jOr, within J because of him; thy servant will go and fight with 

this Philistine. And Saul said to David, Thou art 33 
not able to go against this Philistine to fight with him: 

EXPLANATORY NOTES 

In this section the early Judean narrative of David's life is 
resumed from 16:14 — 17:11 (Sections XXXIV, XXXV). There 
it will be remembered David is brought by Saul as a minstrel to his 
court, and is found to be a man of war and experience, even though 
only a youth in years. He becomes Saul's armor-bearer. In time 
of war Goliath of Gath defies Saul's army and challenges any 
man in it to single combat. In the present section David accepts 
the challenge, and assures Saul, who is alarmed for his safety, 
that even though he is young, he has fought harder battles than 
contests with men, and is not afraid of the giant. Saul attempts 
to protect him with his own armor, but David cannot wear it and 
conquers the Philistine with his sling. Vs. 32, "let no man's 
heart fail": David alone is full of courage, as the writer wishes 
to make clear. The words that follow may be rendered as in the 
text (referring to Goliath) or as in the margin. Vs. 33, "thou art 
but a youth " : Even though David was "a man of war and prudent 
in speech" (16: 18), he was a young man with no such strength or 
experience as the giant. Vs. 34, "there came a lion": there 
would come. The form of the verb shows that it was repeated. 
Lions frequented the jungles along the Jordan, and might stray 
up to the highlands in search of prey (II Sam. 23 : 20). The bears 
from the mountains were even fiercer, as the tradition regarding 
the fate of the young men at Bethel indicates (II Kings 2:24). 
The beasts named were the most dreaded enemies of the flocks 
(Hos. 13:7, 8; Amos 3:12). Vs. 36, "shall be as one of them": 
166 



David and Goliath 



167 



34 for thou art but a youth, and he a man of war from 
his youth. And David said unto Saul, Thy serv- 
ant kept his 'father's sheep; 2 and when there 
came a lion, or a bear, and took a lamb out of the an j a bear , 

3 ' and I went out, 



2 Or, and there 
came a lion 




HEAD OF DAVID— MICHELANGELO 



35 flock, I went out after him, and smote him, and de- 
livered it out of his mouth : and when he arose against 
me, I caught him by his beard, and smote him, and 

36 slew him. Thy servant smote both the lion and the 
bear: and this uncircumcised Philistine shall be as 



i68 



Samuel 



J Or, 

reproached 



* Or, torrent 
bed 



one of them, seeing he hath 3 defied the armies of the 
living God. And David said, The Lord that de- 37 
livered me out of the paw of the lion, and out of the 
paw of the bear, he will deliver me out of the hand 
of this Philistine. And Saul said unto David, Go, 
and the Lord shall be with thee. And Saul clad 38 
David with his apparel, and he put an helmet of brass 
upon his head, and he clad him with a coat of mail. 
And David girded his sword upon his apparel, and 39 
he assayed to go; for he had not proved it. And 
David said unto Saul, I cannot go with these; for I 
have not proved them. And David put them off 
him. And he took his staff in his hand, and chose 40 
him five smooth stones out of the 4 brook, and put 
them in the shepherd's bag which he had, even in his 
scrip; and his sling was in his hand: and he drew 
near to the Philistine. And the Philistine came on 41 



not more to be dreaded than the foes David had met and defeated. 
Vs. 37, "he will deliver me": David's trust was not in his own 
strength, but in the help of God. Vs. 38, "with his apparel": 
Saul had the best, perhaps the only armor in the camp (cf. 13: 
19-23). Vs. 39, "his sword": apparently David's own sword. As 
an armor-bearer of Saul he would have such arms as befitted his 
station. "He assayed to go": made a vain effort to walk in the 
armor. Saul was much taller, and David "had not proved." 
i.e., was not accustomed to, any kind of armor. Vs 40, "took his 
staff": the shepherd's club. In the emergency he preferred to 
use the weapons of his shepherd life. He even laid aside the sword 
he wore as Saul's lieutenant. "His scrip": the bag in which a 
shepherd would carry his food. "His sling": made of leather 
and whirled about the head to gain velocity. Vs. 41, "the man 



David and Goliath 169 

and drew near unto David; and the man that bare 

42 the shield went before him. And when the Philistine 
looked about, and saw David, he disdained him; 
for he was but a youth, and ruddy, and withal of a 

43 fair countenance. And the Philistine said unto David, 
Am I a dog, that thou comest to me with staves? 

44 And the Philistine cursed David by his gods. And the 
Philistine said to David, Come to me, and I will 
give thy flesh unto the fowls of the air, and to the 

45 beasts of the field. Then said David to the Philis- 
tine, Thou comest to me with a sword and with a 
spear, and with a javelin: but I come to thee in the 
name of the Lord of hosts, the God of the armies of 

46 Israel, which thou hast s defied. This day will the sor, 
Lord deliver thee into mine hand: and I will smite 
thee, and take thine head from off thee; and I will 
give the carcases of the host of the Philistines this day 
unto the fowls of the air, and to the wild beasts of the 
earth; that all the earth may know that'there is a 



that bare the shield": The equipment of Goliath, including an 
armor-bearer, was most imposing. Vs. 42, "disdained him": 
thought him no worthy opponent. Vs. 43, "Am I a dog ?": Such 
weapons as David bore would do to drive off dogs, but not to 
fight with warriors. For David's staff, the only weapon he saw, 
he had only contempt, and felt himself insulted. "By his gods": 
the deities of Gath and of all Philistia. Vs 44, "to the fowls of the 
air": The boasting of a confident fighter before the battle. Vs. 
45, "Lord of hosts": the name given to Jehovah by the Hebrews, 
signifying his leadership of their armies. Vs. 46. "I will smite 
thee": David can equal the giant in boastings, only he has con- 



170 Samuel 

God in Israel; and that all this assembly may know 47 
that the Lord saveth not with sword and spear: for 
the battle is the Lord's and he will give you into our 
hand. And it came to pass, when the Philistine 48 
arose, and came and drew nigh to meet David, that 
David hastened, and ran toward the army to meet 
the Philistine. And David put his hand in his bag, 49 
and took thence a stone, and slang it, and smote the 
Philistine in his forehead; and the stone sank into 
his forehead, and he fell upon his face to the earth. 
So David prevailed over the Philistine with a sling 50 
and with a stone, and smote the Philistine, and slew 
him; but there was no sword in the hand of David. 
Then David ran, and stood over the Philistine, and 51 
took his sword, and drew it out of the sheath thereof, 
and slew him, and cut off his head therewith. And 
« or, mighty when the Philistines saw that their 6 champion was 

dead, they fled. And the men of Israel and of 52 



fidence in the help of God. Vs. 47, "saveth not with sword and 
spear": the great truth that all the Bible impresses. Vs. 48, "ran 
toward the army": the Philistine host. Vs. 49, "took thence a 
stone": One recalls Michelangelo's David, tense, watchful, 
holding the sling over his shoulder, ready to hurl the stone. "He 
fell": The battle was over as soon as it began; one stone accom- 
plished the purpose. Vs. 51, "took his sword": He used the 
giant's own sword to cut off his head as a trophy. Vs. 52, "pur- 
sued the Philistines": The death of the giant and at the hands of 
a youth struck terror into the hearts of Israel's enemies, and 
fired the Hebrews with fierce courage. "Gai .... Ekron"t: 
Probably Gathf and Ekron, the two well-known Philistine cities 



David and Goliath 171 

Judah arose, and shouted, and pursued the Philis- 
tines, until thou comest to 7 Gai, and to the gates of TheSept. 

has, Gat It 

Ekron. And the wounded of the Philistines fell 

down by the way to 8 Shaaraim, even unto Gath, 8 o r , the two 



53 and unto Ekron. And the children of Israel 
returned from chasing after the Philistines, and 

54 they spoiled their camp. And David took the head 
of the Philistine, and brought it to Jerusalem; but 
he put his armour in his tent. 

are meant. Shaaraim (Josh. 15:36) was a town near these cities. 
Vs. 53, "spoiled their camp": showing the completeness of the 
rout. Vs. 54, "brought it to Jerusalem": an evident error, as 
Jerusalem was not a Hebrew city at this time. David and Saul 
returned with the spoil to Gibeah, Saul's home and the location of 
the court. "In his tent": Here David is thought of as having a 
tent, in harmony with his position on Saul's staff. Later on the 
sword of Goliath was deposited in the sanctuary at Nob (I Sam. 
21:8,9). 

QUESTIONS 

(1)* What was David's position, according to this section ? 
(2) What was his word to Saul regarding Goliath? (3) Is 
there an intentional contrast between the attitude of David 
and that of Saul ? (4)* Why was Saul afraid to have David 
go to the contest ? (5) What proof did David give of his fit- 
ness to fight ? (6) Did he refer to a single occasion of conflict 
or to frequent experiences ? (7) On what did David rely for 
his victory? (8)* What do you think Saul's feeling was 
regarding David's chances of success ? Even should he fail, 
was it worth while to send him ? (9) How did he prepare 
David for the battle? (10) Why did not David, as Saul's 
armor-bearer, have armor of his own ? (n)* How did David 



gates 



172 Samuel 

feel in Saul's armor? (12) What did he take instead? (13) 
Why did he take five stones? Was it well to be prepared for 
a long conflict? (14) Describe the two men, David and 
Goliath, as they faced each other. (15) How did Goliath 
treat David? (16) Why was he angry? Did he have a 
right to feel that David was no fit antagonist for him? (17) 
What was his threat? (18) How did David reply? (19)* 
Do you think David was confident of victory or was he merely 
anxious to save Israel's credit? (20) To whom did he look 
for help? (21) Describe the battle. (22)* How did the 
downfall of Goliath affect the Philistines? the Hebrews? 
(23) What became of the Philistines ? (24) What advantage 
did the Hebrews take of their victory ? (25) What did David 
do with his spoils ? (26) What error is there in vs. 54 ? (27) 
What is the chief purpose of this section? (28) Would a 
romantic interest always attach to one who had performed 
such an exploit ? 



SECTION XXXVIII 

DAVID AT SAUL'S COURT, I SAM. 17:55—18:5 

55 And when Saul saw David go forth against the 
Philistine, he said unto Abner, the captain of 
the host, Abner, whose son is this youth? And 
Abner said, As thy soul liveth, O king, I cannot tell. 

56 And the king said, Inquire thou whose son the 

57 stripling is. And as David returned from the 
slaughter of the Philistine, Abner took him, and 
brought him before Saul with the head of the Philis- 

58 tine in his hand. And Saul said to him, Whose son 
art thou, thou young man ? And David answered, 
I am the son of thy servant Jesse the Beth-lehemite. 

18 And it came to pass, when he had made an end of 
speaking unto Saul, that the soul of Jonathan was 
knit with the soul of David, and Jonathan loved him 

EXPLANATORY NOTES 
In this section occurs another of the popular stories about 
David. It follows the line of 17:12-31 (Section XXXVI), in 
which David is unknown to Saul, but arrives at the camp at the 
right time to defeat the Philistine. In the other narrative, the 
early Judean story of David, there would be no need of an intro- 
duction of David to Saul after the death of Goliath, for he was 
already well known at the court as Saul's minstrel and armor- 
bearer. Vs. 55, "whose son is this youth?": Saul did not know 
him, having but met him that day for the first time. Even Abnerf 
knows nothing of him. Vs. 57, "the head of the Philistine": 
David kept the bloody trophy in his hand. Vs. 1, "soul of Jona- 

173 



174 Samuel 

as his own soul. And Saul took him that day, and 2 
would let him go no more home to his father's house. 
Then Jonathan and David made a covenant, be- 3 
cause he loved him as his own soul. And Jonathan 4 
stripped himself of the robe that was upon him, and 
gave it to David, and his apparel, even to his sword, 
and to his bow, and to his girdle. And David went 5 
■ or, prospered out whithersoever Saul sent him, and behaved 
himself wisely: and Saul set him over the men of 
war, and it was good in the sight of all the people, and 
also in the sight of Saul's servants. 

thanf was knit": Some conversation between Saul and David, 
not recorded here, is implied in this verse. It made its impression 
on Jonathan, so that he was completely fascinated by David. 
The character of Jonathan is one of the finest in the Old Testa- 
ment. If friendship ever helped to make a man, surely David 
was immensely ennobled by his intimacy with the son of Saul. Of 
the two, Jonathan was superior, although the writers of the nar- 
ratives magnify David at every point. Vs. 2, "Saul took him": 
According to the other document (16:22) Saul had already made 
David his constant attendant some time before. We need not 
attempt the useless task of "reconciling" the two accounts. Our 
purpose is to ascertain just what each one has to say of David. 
Vs. 3, "made a covenant": a solemn agreement. They promised 
eternal friendship to each other. Vs. 4, "gave it to David": 
Jonathan's love made him want to give David all he had. As 
Saul had given David his armor to wear, so Jonathan now gave 
him his mantle and arms. Did the writer, in his warm admira- 
tion for David, feel that these acts of Saul and his son were signifi- 
cant of David's succession to the honor of kingship? "His 
bow": This was Jonathan's characteristic weapon (II Sam. 1: 18, 
22). Vs. 5, "behaved himself wisely": The word means also to 
prosper (see margin). He was now made captain by Saul. 



David at Saul's Court 175 

"Over the men of war": This would be likely to make the older 
soldiers jealous; but so popular was David that people and war- 
riors alike approved his promotion. 

QUESTIONS 

Read over the text carefully, and study the comments. 

(1) What did Saul ask of Abner? (2)* What does this 
question imply as to Saul's acquaintance with David ? Could 
David have been Saul's armor-bearer, and yet be unknown 
to him? (3) Did Abner know him? (4)* What does "as 
thy soul liveth" mean? (5) What was the captain ordered 
to do ? (6) Where was David taken by Abner ? (7) What 
was he carrying ? (8) What conversation took place between 
David and the king? (9)* What indications are there that 
more was said than is reported? Do we usually have in the 
Bible more than fragments of the conversations or addresses 
reported? (10) Who was Jonathan? (11) How many sons 
had Saul? (12)* What did Jonathan think of David? (13) 
Would it seem that they had ever met before? (14) What 
mark of honor did Saul show David ? (15) What kind of an 
agreement did Jonathan and David make? (16) Did Jona- 
than foresee that David would be king? (17)* How did 
Jonathan show his love for David? (18) Do you suppose 
David gave Jonathan his garments and weapons? (19) 
What weapons did Jonathan give David ? (20)* What serv- 
ices did David render Saul? (21) How did he conduct 
himself ? (22) What high place did the king give him ? (23) 
Why did not the older warriors complain of his rapid promo- 
tion ? (24)* What elements in David's character are promi- 
nent in this section? (25) Do you suppose Jonathan's 
admiration for David may have been awakened by the deed 
which he himself would like to have performed, but was not 
permitted by his father to attempt? 



J Or, 
Philistines 



* Or, triangles 
or three- 
stringed 
instruments 
3 Or, answered 



SECTION XXXIX 

SAUL'S JEALOUSY OF DAVID, I SAM. 18:6-16 

And it came to pass as they came, when David 6 
returned from the slaughter of the Philistine, that 
the women came out of all the cities of Israel, sing- 
ing and dancing, to meet king Saul, with timbrels, 
with joy, and with instruments of music. 

And the women 3 sang one to another as they 7 
played, and said, 

Saul hath slain his thousands, 
And David his ten thousands. 

And Saul was very wroth, and this saying dis- 8 
pleased him; and he said, They have ascribed unto 



EXPLANATORY NOTES 
With this section we return once more to the main line of the 
narrative told by the early Judean writer. The praise of the 
women of Israel for David's exploit rouses all of Saul's former 
moodiness, and adds to it the rage of jealousy. Vs. 6, "as they 
came": Saul, David, and the army. "Women came out": The 
welcome of a warrior or the celebration of a victory was often the 
work of the dancing and singing women (Judg. 11:34; Exod. 
15:20). "Timbrels": tambourines. "Instruments": It is not 
clear what they were; they were apparently instruments with three 
parts, either sides (like triangles) or strings. Vs. 7, "thousands 
.... ten thousands": The two lines may have been sung as an 
antiphonal chant by two groups of women. There was no desire 
to slight Saul, but David was the hero of the moment. Probably 
neither had slain many victims in person, but David had made the 
victory possible. Vs. 8, "very wroth": It seemed to the king like 
176 



Saul's Jealousy of David 177 

David ten thousands, and to me they have ascribed 
but thousands: and what can he have more but the 
kingdom ? 
9 And Saul eyed David from that day and forward. 

10 And it came to pass on the morrow, that an evil 
spirit from God came mightily upon Saul, and he 
4 prophesied in the midst of the house: and David <Or, raved 

11 played with his hand, as he did day by day. And 
Saul had his spear in his hand; and Saul cast the 
spear; for he said, I will smite David even to the 
wall. And David avoided out of his presence twice. 

12 And Saul was afraid of David, because the Lord 

13 was with him, and was departed from Saul. There- 
fore Saul removed him from him, and made him 
his captain over a thousand; and he went out and 

14 came in before the people. And David s behaved s 0, prospered 
himself wisely in all his ways; and the Lord was 

a deliberate slight. Vs. 9, "Saul eyed David": regarded him 
with suspicion and malice. Vs. 10, "an evil spirit "j": a nt of 
madness like his former attacks, so that he raved (margin). The 
use of the word "prophesied" for Saul's conduct shows how 
frenzied must have been the conduct of the rough, gypsy-like 
"prophets" of the age at times (I Sam. 10:6, 10; 19:18-24). 
Vs. 11, "cast the spear": Vss. 10, 11 seem to be out of place, as 
it was hardly time as yet for Saul to grow violent toward David 
till he had tried milder measures. The passage is a duplicate 
of 19:9, io, probably inserted here by mistake. Vs. 12, "Saul was 
afraid": This also shows that it joins immediately to vs. 9. Vs. 
13, "removed him": gave him a place among the soldiers in the 
field and thus banished him from his presence. Vs. 14, "the 
Lord was with him": an expression emphasizing his genial and 



178 Samuel 

with him. And when Saul saw that he behaved 15 
himself very wisely, he stood in awe of him. But 16 
all Israel and Judah loved David; for he went out 
and came in before them. 



friendly nature, as well as his success. Vs. 15, "stood in awe": 
His position as captain in the field gave him opportunities which 
only increased his popularity. Vs. 16, "Judah and Israel": 
south and north. "Loved David": From II Sam. 21:19 some 
have supposed that "Elhanan" was David's real name, and that 
"David" ("beloved") was the popular name applied to him 
in the period of his rising power. "Went out and came in": 
discharged the duties of his public office. 

QUESTIONS 

Study carefully the material of the section. Try to master 
its ideas. 

(1) How were Saul and David greeted on their return from 
the campaign ? (2) What instruments did the women carry ? 
(3)* On what other occasion had women celebrated victories 
in this manner? (4) What was their song? (5) Did they 
intend any discourtesy to Saul ? (6)* Was Saul liked by the 
people ? (7) How did the words of the women affect the king ? 

(8) Do you think Saul's feelings were natural and pardonable ? 

(9) Did Saul's words imply that he already feared David's 
popularity? (10) How did Saul treat David from this time? 
(n)* What difficulties occur in placing vss. 10, 11 in their 
present position ? (12) What kind of a malady is described ? 
(13)* What connection was there between "prophesying" 
and "raving"? (14) What did David do to relieve Saul? 
(15) What did Saul do ? (16) How did David escape ? (17) 
Is it probable that this scene belongs to a later time ? (18)* 
What qualities in David made Saul afraid of him ? (19) Do 
you think David at this time aspired to be king ? (20) How 



Saul's Jealousy of David 179 

did Saul get rid of David ? (21) Why did he not dismiss him 
entirely from his service ? (22)* What caused David to gain 
such popularity? (23) Do you think the people thought of 
making David king ? (24) If not, how could he affect Saul's 
prosperity? (25)* Would you say the king's jealousy was 
groundless? (26) What does this section teach on the sub- 
ject of jealousy ? 




SECTION XL 

DAVID MARRIES MICHAL, I SAM. 18:17-30 

And Saul said to David, Behold, my elder daughter 17 
Merab, her will I give thee to wife: only be thou 
valiant for me, and fight the Lord's battles. For 
Saul said, Let not my hand be upon him, but let 
the hand of the Philistines be upon him. And David 18 
said unto Saul, Who am I, and J what is my life, or 
my father's family in Israel, that I should be son-in- 
law to the king? But it came to pass at the time 19 

EXPLANATORY NOTES 

In this section two separate stories of marriage proposals 
between Saul and David are given. The first from a popular 
source is contained in vss.' 17-19. Saul offers Merab to David, 
encouraging him to fight the Philistines, and hoping that he will 
fall in battle. That he did not intend to allow David to marry 
his daughter is shown by his unscrupulous bestowal of her upon : 
another. The second story from the main Judean narrative is 
found in vss. 20-30 and is quite independent of the other. Michal 
is in love with David, and Saul thinks this a good occasion to 
entrap him. He proposes to him that he marry Michal on con- 
dition that he bring the proofs of his having slain 100 Philistines. 
This he does, to the king's surprise and disappointment, and 
the marriage is concluded. Vs. 17, "only be thou valiant": 
The offer of Merab as David's wife appears to be the fulfilment of 
the offer to give his daughter to any man who should kill Goliath 
(17:25), an offer mentioned in this same source. By further 
insistence that David shall fight in his behalf he hopes to procure 
his death before his marriage. Vs. 18, "my father's family": 
David was needlessly modest, exhibiting characteristic oriental 
180 



David Marries Michal 181 

when Merab, Saul's daughter, should have been 
given to David, that she was given unto Adriel the 

20 Meholathite tg wife. And Michal, Saul's daughter, 
loved David: and they told Saul, and the thing 

21 pleased him. And Saul said, I will give him her, 
that she may be a snare to him, and that the hand of 
the Philistines may be against him. Wherefore 
Saul said to David, Thou shalt this day be my son- 
in-law a second time. * 

22 And Saul commanded his servants, saying, Com- 
mune with David secretly, and say, Behold, the 
king hath delight in thee, and all his servants love 

23 thee : now therefore be the king's son-in-law. And 



politeness. His family was quite as good as Saul's. Vs. 19, 
" given unto Adriel " : a studied affront to David. By an error in 
the text of II Sam. 21:8 Adriel is called the husband of Michal. 

The second story, vss. 20-30, is apparently a duplicate of the 
first, with the incidents slightly different. Vs. 20, "Michalt 
.... loved David": This is continued directly from vs. 10, 
which describes the love of the nation for David. Saul was 
pleased, thinking it an excellent snare to entice David to endanger 
his life. Vs. 21, "a second time": The words are obscure in the 
Hebrew. If they are to be translated as here they are probably 
added by the compiler to harmonize the paragraph with vss. 
17-19. They may, however, be translated "on two conditions" 
(not named) or "after two years" (unlikely). Probably the last 
part of the verse is an interpolation. It is inconsistent with the 
next verse where Saul approaches David not personally but 
through his servants. Vs. 22, "commune with David": Saul 
could hardly make the proposal to David, as it would be unbe- 
coming. He puts the members of the court to work suggesting 
the subject to David. Vs. 23, "a poor man": The customs of the 



182 Samuel 

Saul's servants spake those words in the ears of 
David. And David said, Seemeth it to you a light 
thing to be the king's son-in-law, seeing that I am 
a poor man, and lightly esteemed ? And the servants 24 
of Saul told him, saying, On this manner spake 
David. And Saul said, Thus shall ye say to David, 25 
The king desireth not any dowry, but a hundred 
foreskins of the Philistines, to be avenged of the 
king's enemies. Now Saul thought to make David 
fall by the hand of the Philistines. And when his 26 
servants told David these words, it pleased David, 
well to be the king's son-in-law. And the days were 
not expired; and David arose and went, he and his 27 

age required the young man who asked for a wife to make a con- 
siderable present, here called "dowry," to her father. In the 
case of the king's daughter this would need to be large. Vs. 25, 
"desireth not any dowry": This was exactly the plan that Saul 
had meditated all the time to secure David's death. Saul would 
ask only for the proofs that David had killed a hundred Philistines, 
not doubting that in the attempt David would be killed. The 
mutilation of the bodies of enemies, living (Judg. 1:7; I Sam. 
11:2) or dead (I Sam. 31:9; II Sam. 4:7), a custom brutal and 
disgusting to us, was not infrequent in that age. Many nations 
have practiced the cutting off of heads, hands, ears, or other por- 
tions of the bodies of their slain enemies as trophies of victory 
(cf. the Indian custom of taking scalps). Josephus, the Jewish 
historian, says that David was to bring six hundred heads. Vs. 
26, "it pleased David well": The daughter of Saul was attractive, 
the honor was great, the danger he held as a small thing, and he 
supposed Saul sincere. "Not expired": No time limit is men- 
tioned for the exploit, but this expression implies it. David lost 
no time. Vs. 27, "two hundred": The Septuagintf has "one 



David Marries Michal 183 

men, and slew of the Philistines two hundred men; 
and David brought their foreskins, and they gave 
them in full number to the king, that he might be the 
king's son-in-law. And Saul gave him Michal his 

28 daughter to wife. And Saul saw and knew that the 
Lord was with David; and Michal, Saul's daughter, 

29 loved him. And Saul was yet the more afraid of 
David; and Saul was David's enemy continually. 

30 Then the princes of the Philistines went forth: 
and it came to pass, as often as they went forth, that 
David 2 behaved himself more wisely than all the 
servants of Saul; so that his name was much 3 set by. 



hundred" which agrees with vs. 25. "Gave him Michal": It 
is clear from both stories that the king had no intention of giving 
David his daughter. But after the fulfilment of the conditions 
there was no excuse for further delay. Vs. 28, "Saul saw and 
knew": His plans to kill David had failed, and his own daughter 
was the contented and happy wife of the man he hated. He 
could not fail to see the favorable issue of all David's affairs. 
Vs. 30, "Philistines went forth": to battle or on raids; this gave 
opportunity for fighting in which David was always the most suc- 
cessful of the Hebrew leaders. His popularity increased con- 
stantly. The contrast between Saul and David is heightened. 
Saul grew more envious, jealous, suspicious, and vengeful; David 
more valiant, skilful, successful, and popular. 

QUESTIONS 
(1)* What two accounts of marriage arrangements are 
given in this section ? (2) What previous statement had led 
David to expect the king's daughter in marriage? (3) Was 
Saul's offer of Merab in fulfilment of an earlier promise or the 
result of good-will toward David ? (4)* What conditions did 



184 Samuel 

he impose in the marriage with Merab ? (5) What was Saul's 
motive in this offer ? Was it the most promising way of seek- 
ing David's death ? (6) Did David receive it in good faith ? 
(7) What did he say of himself? (8)* Was David right in 
thinking himself unworthy of marriage with Saul's daughter ? 
(9) How was the marriage prevented ? (10) Did Saul intend 
at any time that it should take place? (n) To whom was 
Merab married? (12)* What are the indications that vss. 
20-30 are from another source than vss. 17-19? (13) What 
is the name of Saul's daughter in the second narrative ? (14) 
What made it easy for Saul to plot against David? (15)* 
Do you, suppose that Saul's knowledge that Michal loved 
David was pleasant when he first learned it? (16) How did 
he plan to take advantage of it? (17) What are the reasons 
for regarding vs. 21& as an interpolation? (18) Why did 
Saul use his servants in influencing David ? Is there here an 
indication that Saul and David were not on easy terms of 
friendship? (19)* What objection did David raise, to the 
proposal ? (20) What was the custom in reference to a pay- 
ment for a bride? (21) Do you think Saul's servants knew 
that he was plotting against David? (22) Why was Saul 
willing to give up a marriage gift and take in exchange the 
killing of the Philistines ? (23)* What two advantages would 
Saul gain by this plan ? (24) How was David pleased by the 
proposal ? (25) Give the reasons why he found it satisfactory. 
Would it remove all difficulties in the way of his marriage with 
the king's daughter ? (26) How did David show his prompt- 
ness? (27) How many Philistines did he kill ? (28) Was it 
a time of war between Israel and the Philistines ? (29) Do 
you think Saul was glad when David fulfilled the conditions ? 
What would have pleased him most ? (30)* How does this 
account differ from that of Merab's proposed marriage? 
(31) How did these things affect Saul ? (32) What events gave 
David fresh opportunities for public approval ? (^s) What is 



David Marries Michal 185 

the leading idea of this section? (34) Do you not think 
Saul's nature has changed greatly since he became king? 
(35) What new and unpleasant elements are now seen in his 
character ? (36) Is it ever possible for one who shows himself 
insincere and designing to be loved and trusted? 




MODERN ARABS 



SECTION XLI 

SAUL'S PLOTS AGAINST DAVID, I SAM. 19:1-17 
And Saul spake to Jonathan his son, and to all his 19 
servants, that they should slay David. But Jona- 
than, Saul's son, delighted much in David. And 2 
Jonathan told David, saying, Saul my father seeketh 
to slay thee : now therefore, I pray thee, take heed to 
thyself in the morning, and abide in a secret place, 
and hide thyself: and I will go out and stand beside 3 
my father in the field where thou art, and I will com- 
mune with my father of thee; and if I see aught, I 
will tell thee. And Jonathan spake good of David 4 

EXPLANATORY NOTES 
The narrative of the Judean writer of David's life is continued 
in this section from Section XL. It falls into three divisions: (1) 
Saul's command to put David to death, and Jonathan's successful 
intercession (vss. 1-7); (2) David's increasing popularity and 
Saul's attempt upon his life (vss. 8-10); (3) Michal's rescue of 
David from Saul's plot (vss. 11-17). Vs. 1, "should slay David": 
Saul's plans to dispose of David by strategem having failed, he 
no longer conceals his hatred, but orders the assassination of the 
young man. "Delighted much in David": The other writer 
described this affection of Jonathanf for David, but the present 
narrative mentions it here for the first time. Vs. 2, "take heed to 
thyself in the morning": Jonathan warns David at night of 
his father's purpose to kill him the next day. Vs. 3, "beside my 
father in the field": David was to hide where he could overhear 
the conversation of Saul and Jonathan. In this way David would 
know just how Saul felt, and if there was anything else that he 
needed to know, Jonathan would tell him. Vs. 4, "Let not the 
186 



Plots against David 187 

unto Saul his father, and said unto him, Let not the 
king sin against his servant, against David; because 
he hath not sinned against thee, and because his 

5 works have been to thee- ward very good: for he put 
his life in his hand, and smote the Philistine, and the 
Lord wrought a great x victory for all Israel: thou 'Heb. 
sawest it, and didst rejoice; wherefore then wilt 
thou sin against innocent blood, to slay David with- 

6 out a cause ? And Saul hearkened unto the voice of 
Jonathan: and Saul sware, As the Lord liveth, he 

7 shall not be put to death. And Jonathan called 
David, and Jonathan showed him all those things. 
And Jonathan brought David to Saul, and he was 
in his presence, as beforetime. 

8 And there was war again: and David went out, 
and fought with the Philistines, and slew them with 

9 a great slaughter; and they fled before him. And 
an evil spirit from the Lord was upon Saul, as he sat 
in his house with his spear in his hand; and David 



king sin": Jonathan pleads earnestly for his friend. David, he 
says, has done nothing but good, and has risked his life in the 
king's service. Vs. 6, "Saul sware": This solemn oath assured 
the young man that the king would change his attitude toward 
David. Vs. 7, "brought David to Saul": Perhaps it is meant 
that Jonathan called David from his hiding place while Saul was 
still there, and effected their reconciliation on the spot. Vs. 9, 
"an evil spirit "f: A fresh outburst of mad fury followed the new 
victory of David and the consequent public rejoicing, of which he 
was the hero. It is not unlikely that this is a duplicate of 18: 10, 
11, which, as we saw in $ection XXXIX, seemed to be out of 



188 Samuel 

was playing with his hand. And Saul sought to 10 
smite David even to the wall with the spear; but he 
slipped away out of Saul's presence, and he smote 
the spear into the wall : and David fled, and escaped 
that night. And Saul sent messengers unto David's n 
house, to watch him, and to slay him in the morning : 
and Michal, David's wife, told him, saying, If thou 
save not thy life to-night, to-morrow thou wilt be 
slain. So Michal let David down through the 12 
window: and he went, and fled, and escaped. And 13 
Michal took the teraphim, and laid it in the bed, and 
' or, quiu put a 2 pillow of goats' hair at the head thereof, and 

covered it with the clothes. And when Saul sent 14 
messengers to take David, she said, He is sick. 
And Saul sent the messengers to see David, saying, 15 
Bring him up to me in the bed, that I may slay him. 
And when the messengers came in behold, the tera- 16 
phim was in the bed, with the 2 pillow of goats' hair at 
the head thereof. And Saul said unto Michal, Why 17 
hast thou deceived me thus, and let mine enemy go, 
so that he is escaped ? And Michal answered Saul, 
He said unto me, Let me go: why should I kill thee ? 



place. Vs. 10, "fled and escaped": David avoided the danger, 
and probably went to his house. The words, "that night," seem 
to belong to the following verse, which then reads, "and that 
night Saul sent messengers," etc. Vs. n, "unto David's house": 
Some commentators connect this directly with 18:27, and under- 
stand it to have been David's wedding night when he would be 
least suspicious of Saul's intentions. Michalf, his wife learned 



Plots against David 189 

of the plot, or observed Saul's men about the place, and warned 
him. Vs. 12, "through the window": The escape of the spies 
from Jericho (Josh. 2:15) and of Saul of Tarsus from Damascus 
(Acts 9:25), will be recalled. Vs. 13, "took the teraphim"f: 
The image was probably life-size. By laying it in David's bed 
lifting the head slightly with a pillow or roll, and covering it, as 
the Arabs cover their heads to sleep, Michal made it resemble a 
human form. Vs. 14, "she said, He is sick": Probably the better 
reading is "they said." Saul's men waited about the house till 
morning, then they entered to take David and found him sick, as 
they supposed. Thinking thus, and remarking it to one another, 
they returned to Saul. Vs. 15, "bring him up": Sick or well the 
king wants him brought up as he is at once. Vs. 16, "behold the 
teraphim": When Saul's men returned. to David's house to take 
him, they discovered the fraud. Vs. 17, "why should I kill 
thee?": Michal asserts that David threatened her. Of course 
she did so to deceive Saul still further. Her devotion to David 
is apparent. This entire section shows Saul's insane hatred of 
David, and his desperate efforts to put him to death. It must be 
remembered that it is written with strong bias toward David. If 
we had the whole of the life of Saul told by a friendly writer it 
might modify somewhat our judgment based on these narratives. 
QUESTIONS 

Read attentively the material of the lesson and the notes. 

(1) What command did Saul give his son and servants? 
(2)* How does this differ from his previous conduct toward 
David? (3) How did Jonathan feel toward David? (4) 
What advice did Jonathan give David ? (5)* How was David 
to secure information regarding Saul's purpose? (6) What 
arguments did Jonathan use in David's favor? (7) Would 
such praise of David be likely to pacify or anger Saul ? (8)* 
What effect did Jonathan's words have on the king? (9) 
What promise did he make? What does this indicate as to 
Saul's regard for Jonathan? (10) How was reconciliation 
effected? (n) Why were the Philistines the most constant 
enemies of Israel? (12) What did David accomplish in the 



190 Samuel 

campaign? (13)* What connection is there between the 
victory of David and the madness of Saul ? Would the popu- 
lar praise of David be likely to inflame Saul's anger again ? 
(14) Where was Saul's house ? Would Saul's house probably 
be a royal palace, or the home in which he had always lived at 
Gibeah? Was there any "royal" house before David's 
reign? (15) How was David seeking to relieve the king's 
trouble? (16)* Why was Saul armed? (17) How was 
David's life placed in peril at that time? (18) What other 
attempt did Saul make to kill David ? If this was on David's 
wedding night, would it not further prove Saul's determination 
not to have David joined to his family? (19) What warning 
did Michal give David ? (20) How do you suppose she learned 
of the danger? (21)* In what manner did she aid him to 
escape? (22) What other persons in Bible history escaped 
from danger in a similar way ? (23) How did Michal deceive 
the men of Saul ? (24) What is meant by teraphim ? (25) 
How did Saul further reveal his hatred for David when he 
learned that he was sick ? (26) When was it that the men of 
Saul found out the deception? (27) Were Michal's sym- 
pathies with Saul or with David? (28)* Why did she tell 
Saul that David had threatened her life ? (29) What is the 
purpose of this section ? (30) In what light does Saul appear 
in it? (31) Was Michal justified in the deception she prac- 
ticed ? (32) Do you admire her devotion to David ? 



, SECTION XLII 

DAVID'S FLIGHT TO SAMUEL, I SAM. 19:18-24 

18 Now David fled, and escaped, and came to Sam- 
uel to Ramah, and told him all that Saul had done 
to him. And he and Samuel went and dwelt in 

19 Naioth. And it was told Saul, saying, Behold, 

20 David is at Naioth in Ramah. And Saul sent mes- 
sengers to take David : and when they saw the com- 
pany of the prophets prophesying, and Samuel 
standing as head over them, the spirit of God came 
upon the messengers of Saul, and they also prophe- 

EXPLANATORY NOTES 
This section contains one of the popular traditions regarding 
David, of which the purpose seems to be an explanation of the 
origin of the proverb noted in vs. 24, which has a different explana- 
tion in 10: 12. It is not the true continuation of 19: 1-17 (Section 
XLI), which is found in 21:1 f. David takes refuge with Samuel 
at Ramah, the prophet's home and the chief sanctuary. Here 
Saul attempts to take him, first by sending troops to arrest him, 
and finally by coming in person. But he is drawn into the circle 
of prophets in the exercise of their ecstatic rites, and falls over- 
powered to the earth. Vs. 18, "to Samuel to Ramah": This is 
the first mention of the prophet since 16:13 when he returned to 
Ramah from Bethlehem after anointing David. "Dwelt in 
Naioth "f: a place in Ramah, probably near the sanctuary or high 
place. Vs. 20, "sent messengers": Saul was determined to arrest 
David wherever he might be. "Prophets prophesying ""j": per- 
forming the enthusiastic and unrestrained rites of their religious 
order. It is one of the chief virtues of Samuel, a saner and wiser 
man, that he did not despise these ignorant and often fanatical 
191 



192 Samuel 

sied. And when it was told Saul, he sent other 21 
messengers, and they also prophesied. And Saul 
sent messengers again the third time, and they also 
prophesied. Then went he also to Ramah, and came 22 
)he h wef?ohht s t0 l ^ e S reat 2wen " that is in Secu: and he asked and 
i thZ S hZc fioor said > Wnere are Samuel and David ? And one said, 
• or, cisiem Behold, they be at Naioth in Ramah. And he went 23 
thither to Naioth in Ramah: and the spirit of God 
came upon him also, and he went on, and prophesied, 
until he came to Naioth in Ramah. And he also 24 
stripped off his clothes, and he also prophesied 
3 or, fell before Samuel, and 3 lay down naked all that day and 
all that night. Wherefore they say, Is Saul also 
among the prophets ? 

men, but drew them to him and gradually made of them aids in 
the spread of a higher type of prophecy. "Spiritf of God": the 
messengers of Saul were seized with the emotion which dominated 
the prophets, and forgot their errand. Vs. 21, "they also prophe- 
sied": The contagion of prophetic frenzy overpowered them also. 
It is the purpose of the story to show that among the means by 
which the life of David was saved from so many dangers, was this 
strange influence of the prophets engaged in their sacred rites, 
which was like a wall of protection to the persecuted man. Vs. 22, 
"came to the great well": At last Saul, angry that none of his 
messengers had secured David, came himself to make sure of his 
prey. What follows may perhaps be rendered "he came to the 
cistern of the threshing-floor which is in the height. " The word 
Secu is unknown as a place-name and probably signifies the upper 
part of Ramah. Vs. 23, "went thither to Naioth": On inquiry 
he learned the whereabouts of the man he was seeking and started 
to find him. Vs. 24, "stripped off his clothes": the act of one 
possessed of a controlling influence too strong to be resisted. Like 



Flight to Samuel 193 

the messengers he had sent, Saul fell under the spell of the pro- 
phetic religious exercises. The end of the verse supplies an 
explanation of the proverb as originating in this incident. 

QUESTIONS 
(1) What explanation does this story give of David's flight 
from his house at night? (2) Why would David be likely 
to find Samuel in Ramah ? (3)* Where was Ramah ? How 
far from Gibeah? (4) Why did David go to Samuel, for 
counsel or safety ? (5) In what place in Ramah did Samuel 
and David live ? (6) How did Saul learn where David was ? 
(7) How did he attempt to arrest him ? (8) What prevented 
the success of the plan? (9)* Describe in your own words 
what occurred to the messengers. (10) What was Samuel's 
relation to the prophets at Ramah? (n) Do you suppose he 
practiced these forms of "prophesying" ? (12)* What did Saul 
do when he heard what had happened ? (13) How often did 
he attempt to take David? (14) What final effort did Saul 
make? (15)* To what place in Ramah did he go? (16) 
What happened to Saul on his arrival ? (17) What evidence 
of a disordered mind did Saul give? (18) How long did he 
continue in his trance or sleep ? (19)* Was this the same sort 
of madness that had seized him in his own home (18:10)? 

(20) What proverb is said to have originated in this incident ? 

(21) Is any other explanation of its origin given? (22) How 
do you explain the two stories regarding the proverb ?* (23) 
What do you understand to be the purpose of this section? 
(24) With whom are the sympathies of the writer strongly 
enlisted, Saul or David ? May it have been part of his pur- 
pose to show that no combination of forces can be successful 
finally against a good man ? 



SECTION XLIII 

THE FRIENDSHIP OF DAVID AND JONATHAN, 
I SAM. 20:1-23 

And David fled from Naioth in Ramah, and came 20 
and said before Jonathan, What have I done ? what 
is mine iniquity? and what is my sin before thy 
father, that he seeketh my life ? And he said unto 2 
him, God forbid; thou shalt not die: behold, my 
father doeth nothing either great or small, but that 
he discloseth it unto me: and why should my father 

EXPLANATORY NOTES 

This section resumes the main narrative of the Judean account 
of David's life. Yet it seems to have stood originally at some 
earlier point in the growing hostility of Saul toward David. In 
this section Jonathan hardly believes that his father means harm 
to his friend, whereas the events of 19:1-17 (to say nothing of 
19:18-24, from the other source) show all too plainly that Saul 
was jealous of David beyond all enduring of his presence. If the 
scenes at David's house (19:11-17) and at Ramah (19:18-24) 
had actually taken place at this time, David would not have 
needed to ask counsel of Jonathan. He would have known that 
his only safety lay in instant flight. The section probably stood 
originally at an earlier place in the narrative. Vs. 1, "fled from 
Naioth": These words were probably supplied by the compiler 
to join together the two narratives. "What have I done?": 
The two young men are such close friends that David trusts 
Jonathan even in a matter which so closely concerns his father. 
Unconscious of evil, David only feels that Saul's attitude is 
increasingly hostile. Vs. 2, "he discloseth it unto me": Jonathan 
is astonished to learn of David's apprehension, for he has seen 
194 



should do it for 

thee? 

3 Heb. saith 



Two Friends 195 

3 hide this thing from me ? it is not so. And David 
sware moreover, and said, Thy father knoweth 
well that I have found grace in thine eyes; and he 
saith, Let not Jonathan know this, lest he be grieved: 
but truly as the Lord liveth, and as thy soul liveth 

4 there is but a step between me and death. Then 

said Jonathan unto David, J whatsoever thy soul » or. what 

doth thy soul 

5 2 desireth, I will even do it for thee. And David said desire that 1 
unto Jonathan, Behold, to-morrow is the new moon, 
and I should not fail to sit with the king at meat : but 
let me go that I may hide myself in the field unto the 

6 third day at even. If thy father miss me at all, then 
say, David earnestly asked leave of me that he might 
run to Beth-lehem his city: for it is the yearly sacri- 

7 fice there for all the family. If he say thus, It is 
well; thy servant shall have peace: but if he be 
wroth, then know that evil is determined by him. 

8 Therefore deal kindly with thy servant ; for thou hast 
brought thy servant into a covenant of the Lord with 
thee: but if there be in me iniquity, slay me thyself; 
for why shouldest thou bring me to thy father? 

nothing to indicate Saul's hatred of his friend. Surely, he thinks 
the king would have spoken to him if such were the case. Vs. 3, 
"let not Jonathan know": David thinks Saul may purposely 
conceal his designs from his son, knowing his affection for David; 
but he is very certain that his life is in the greatest danger. Vs. 5 
"the new moon": The beginning of the month was regarded as a 
festal time. The king's household would be expected to be present 
at the feast on that day. , Vs. 6, "yearly sacrifice": This was to 
be the excuse offered for David's absence. If the king noticed 



196 Samuel 

And Jonathan said, Far be it from thee: for if I 9 
should at all know that evil were determined by my 
father to come upon thee, then would I not tell it 
thee ? Then said David to Jonathan, Who shall 10 
tell me if perchance thy father answer thee roughly ? 
And Jonathan said unto David, Come and let us go n 
out into the field. And they went out both of them 
into the field. 

And Jonathan said unto David, The Lord, the 12 
God of Israel, be witness; when I have sounded 
my father about this time to-morrow, or the third 
day, behold, if there be good toward David, shall I 
not then send unto thee, and disclose it unto thee ? 
The Lord do so to Jonathan, and more also, should 13 
it please my father to do thee evil, if I disclose it not 
unto thee, and send thee away, that thou mayest 
go in peace: and the Lord be with thee, as he hath 
been with my father. And thou shalt not only 14 
while yet I live shew me the kindness of the Lord 



the vacant place, and was angry, they would know that it was no 
passing mood. Family feasts were held on the birthday of the 
father or the oldest son (Job. 1:4). Vs. 9, "would I not tell 
thee?": There could be no concealments between two such 
friends. Vs. 10, "who shall tell me?": In case Saul was angry 
with David Jonathan might find it hard to get word to him. Vs. 
11, "into the field": They could arrange their plan of communica- 
tion better away from the court. Vs. 13, "The Lord do so": 
a form of making a very solemn promise. It invoked God's 
wrath upon the man who made the pledge, in case he should not 
fulfil it. "Be with thee": The meaning of these words seems 



Two Friends 197 

15 that I die not: but also thou shalt not cut off thy 
kindness from my house for ever: no, not when the 
Lord hath cut o'ff the enemies of David every one 

16 from the face of the earth. So Jonathan made a 
covenant with the house of David, saying, And the 
Lord shall require it at the hand of David's enemies. 

17 And Jonathan caused David to swear again, 3 for the 3 or, by his 

Ixrve toward 

love that he had to him: for he loved him as he loved him 

18 his own soul. Then Jonathan said unto him, To- 
morrow is the new moon: and thou wilt be missed, 

19 because thy seat will be empty. And when thou 
hast stayed three days, thou shalt go down quickly, 
and come to the place where thou didst hide thyself 
4 when the business was in hand, and shalt remain 

20 by the stone Ezel. And I will shoot three arrows 
on the side thereof, as though I shot at a mark. 

21 And, behold, I will send the lad, saying, Go, find the 
arrows. If I say unto the lad, Behold, the arrows 
are on this side of thee; take s them, and come; for 



clearly to be that Jonathan believes David will be king. Vs. 15, 
"from my house": The writer recalls David's kindness to the 
son of Jonathan (II Sam. 9:1 f.), and traces its motive to this 
interview between the friends. Vs. 16, "at the hand of David's 
enemies": The covenant of love and kindness between the two 
men and their families was not to be broken; and if it were broken 
by David, God would see that David's enemies punished him for 
his faithlessness. Vs. 19, ''where thou didst hide": By the third 
day Jonathan would certainly know the mind of his father. At 
that time David was to take his place at the spot designated, where 
another event, not here named, had taken place. It is possible 



day of the 
business 



198 Samuel 

6Heb.no/ there is peace to thee and 6 no hurt, as the Lord 

anv thing 

liveth. But if I say thus unto the boy, Behold, the 22 
arrows are beyond thee; go thy way; for the Lord 
hath sent thee away. And as touching the matter 23 
which thou and I have spoken of, behold, the Lord 
is between thee and me for ever. 



that the reference is to 19: 2 f. "By the stone Ezel": No such place 
is known. It may be better rendered "by the side of the stone 
heap yonder." Vs. 22, "the arrows are beyond thee": They 
thus arranged a plan of communication in case Jonathan should 
not be able to come alone to David. 

QUESTIONS 

Read over the text and notes with care. 

(1) With what is the first part of vs. 1 intended to connect 
this section? (2)* In his distress what did David do? (3) 
Why was Jonathan astonished at David's questions? (4) 
What gave him confidence that David was mistaken? (5)* 
To what did David attribute Jonathan's ignorance of his 
father's intentions ? (6) How did David express his sense of 
danger? (7) What offer did Jonathan make? (8) What 
was the feast of the new moon ? (9)* Why would David be 
expected to be in his place especially at that time ? (10) What 
would be the object of his hiding? (11) What explanation 
of David's absence was Jonathan to give? (12) Was this 
true ? Did the men of that age feel that a falsehood of this 
kind was wrong ? Do you think that falsehood is ever right ? 
Even in this case could not some better way have been found 
to ascertain the facts? (13)* What was a yearly sacrifice? 
(14) Where did David's family live? How far was it from 
Saul's home? (15) How was Jonathan to know whether 
Saul was angry with David or not? (16)* What did David 



Two Friends 199 

beg from his friend? (17) Was he afraid Jonathan would 
deceive him? (18) What did Jonathan promise? How 
does this close and trusting friendship of the two young men 
impress you? Is it an easy thing to secure such a friend? 
(19) What might arise to prevent the two friends from com- 
municating ? (20)* Why did they go into the field to arrange 
their plan? (21) Why did Jonathan need so much time to 
learn his father's feeling? (22)* If Saul was unfriendly to 
David, would he show it more the longer David was away? 
(23) What form of pledge did Jonathan make to David 
(vs. 13) ? (24) Did Jonathan appear to think that David would 
become king ? Why ? Do you think he was glad to believe 
that David would be king ? Is not this a rare example of an 
unselfish nature ? (25)* Did he mean to imply that God was 
no longer with his father? (26) What is meant by "the 
kindness of the Lord"? (27) For whom did Jonathan ask 
David's care? (28) Does this imply that he did not expect 
to live as long as David? (29)* What future glory did 
Jonathan predict for David (vs. 15) ? (30) What warning 
did Jonathan give David in case he should not keep the cove- 
nant? (31) By what did Jonathan ask David to swear 
(vs. 17 margin) ? (32)* What plan did Jonathan propose for 
letting David know Saul's attitude? (33) What were the 
signals agreed upon? (34) What is the purpose of this sec- 
tion? (35) Do you remember any other conspicuous cases 
of close friendship in the Bible or in history ? 



SECTION XLIV 

PARTING OF DAVID AND JONATHAN, I SAM. 

20:24-42 

So David hid himself in the field: and when the 24 
new moon was come, the king sat him down to eat 
food. And the king sat upon his seat, as at other 25 
times, even upon the seat by the wall; and Jonathan 
stood up, and Abner sat by Saul's side: but David's 
place was empty. Nevertheless Saul spake not any- 26 
thing that day: for he thought, Something hath 
befallen him, he is not clean; surely he is not clean. 
And it came to pass on the morrow after the new 27 
moon, which was the second day, that David's 
place was empty: and Saul said unto Jonathan his 
son, Wherefore cometh not the son of Jesse to meat, 
neither yesterday, nor to-day? And Jonathan 28 

EXPLANATORY NOTES 

This section, continuing the story of the parting of David and 
Jonathan, is from the early Judean life of David. Saul gives 
unmistakable tokens of anger at David's absence from the feast 
of the new moon, and rebukes Jonathan for his friendship with the 
son of Jesse. Thereupon Jonathan gives David the sign to depart, 
and bids him farewell. Vs. 24, "new moon was come": The 
feast was eaten on the evening on which the moon was first seen. 
Vs. 25, "the king sat": It was a sacrificial feast, and the four 
chief members of Saul's household were supposed to be present — 
Saul, Jonathan, Abner, and David. Vs. 26, "he is not clean": 
Any accident might have rendered David unfit for a feast of this 
kind, which required that all participants should be ceremonially 



Parting of Friends 201 

answered Saul, David earnestly asked leave of me to 

29 go to Beth-lehem: and he said, Let me go, I pray 
thee; for our family hath a sacrifice in the city; and 
my brother, he hath commanded me to be there, and 
now, if I have found favor in thine eyes, let me get 
away, I pray thee, and see my brethren. Therefore 
he is not come unto the king's table. 

30 Then Saul's anger was kindled against Jonathan, 
and he said unto him, Thou son of a perverse rebel- 
lious woman, do not I know that thou hast chosen 
the son of Jesse to thine own shame, and unto the 

31 shame of thy mother's nakedness ? For as long as 
the son of Jesse liveth upon the ground, thou shalt 
not be established, nor thy kingdom. Wherefore 

now send and fetch him unto me, for he * shall surely « or, is worthy 

to die. Heb. is 

32 die. And Jonathan answered Saul his father, and a son of 
said unto him, Wherefore should he be put to death ? 

^ what hath he done ? And Saul cast his spear at him 



clean. Vs. 29, "my. brother": David's father was still living 
(22:3), but the eldest brother might summon the clan. Vs. 30, 
"perverse rebellious woman": The most common method of 
insulting a man in the Orient is to speak slightingly of his mother. 
This Saul does, even though Jonathan's mother is his own wife. 
His language is coarse and rude. Of course a mother could 
be disgraced by the evil conduct of her son; but Jonathan had 
done nothing unworthy. Vs. 31, "thou shalt not be established": 
His care is for Jonathan's future as king, although he now treats 
him with severity and contempt. Saul is confident that David 
is plotting to gain the throne. "Send and fetch him": Saul thus 
assumes that Jonathan knew where David was. Vs. ^^, "cast 



202 Samuel 

to smite him; whereby Jonathan knew that it was 
determined of his father to put David to death. So 34 
Jonathan arose from the table in fierce anger, and 
did eat no food the second day of the month; for he 
was grieved for David, because his father had done 
him shame. 
And it came to pass in the morning, that Jonathan 35 
•or, to the went out into the field 2 at the time appointed with 

place 

David, and a little lad with him. And he said unto 36 
his lad, Run, find now the arrows which I shoot. 
3 Heb. making And as the lad ran, he shot an arrow 3 beyond him. 

it pass over 

him And when the lad was come to the place of the arrow 37 

which Jonathan had shot, Jonathan cried after the 
lad, and said, Is not the arrow beyond thee ? And 38 
Jonathan cried after the lad, Make speed, haste, stay 

his spear," or "raised the spear at him-": This was sufficient 
evidence that the king's intentions were only evil concerning 
David. Vs. 34, "in fierce anger": He felt his father's jealousy 
to be so unreasonable that it angered him intensely, and he could 
eat nothing. Vs. 36, "beyond him": While the boy picked up one, 
Jonathan shot an arrow over his head. Vs. 37, "cried after the 
lad": Of course the words were intended for the ears of David, 
whom he wanted to warn not to remain near the place, but to fly at 
once. Vs. 41, "David arose": These verses, 41, 42, are quite 
evidently a later insertion. If David and Jonathan could meet 
and talk, there was no need of arranging signals and shooting 
arrows. "Toward the south": Probably the reading should be 
"from beside the mound," i.e., of stones (see note on 20:19). 
"Bowed himself three times": This ceremonious politeness in the 
circumstances seems out of place between the friends. "Kissed 
one another": Men kiss in the east in salutation and for affec- 
tion's sake. "Until David exceeded": Perhaps the meaning 



from beside the 
mound 



Parting of Friends 203 

not. And Jonathan's lad gathered up the arrows, 

39 and came to his master. But the lad knew not any- 
thing: only Jonathan and David knew the matter. 

40 And Jonathan gave his weapons unto his lad, and 

41 said unto him, Go, carry them to the city. And as 

soon as the lad was gone, David arose 4 out of a «Heb iron 

° 7 beside the 

place toward the South, and fell on his face to the f r ° l[ h - be ff£ { 
ground, and bowed himself three times: and they 
kissed one another, and wept one with another, until 

42 David exceeded. And Jonathan said to David, Go 
in peace, forasmuch as we have sworn both of us in 
the name of the Lord saying, the Lord shall be 
between me and thee, and between my seed and thy 
seed, for ever. And he arose and departed: and 
Jonathan went into the city. 

was "until the evening"; or some other point of time. The 
present reading is uncertain. Vs. 42, "he arose and departed": 
The last clause of vs. 42 probably joined vs. 40 directly. When 
Jonathan had gathered up his arrows, he returned to the city 
and David went his way. 

QUESTIONS 

(1)* At whose direction and where did David hide? (2) 
Of what kind of a meal did Saul partake that night ? Were 
such feasts important events in Hebrew households ? Would 
they correspond to our Christmas or Thanksgiving gatherings ? 
(3) Describe the sitting at the king's feast. (4) What reason 
occurred to Saul in explanation of David's absence? (5)* 
What circumstances would keep a man from a sacred feast ? 

(6) Why did Saul notice David's absence on the second day ? 

(7) What explanation did Jonathan offer? Was this true? 



204 Samuel 

(8)* Of what nature was a family sacrifice? (9) What is 
meant by "in the city"? Where was Bethlehem? (10) 
Why did David say his brother had commanded him, rather 
than his father ? (n)* Why was Saul angry with Jonathan ? 
(12) Why did he use such coarse language about Jonathan's 
mother? (13) Why did Saul fear David? (14) What was 
Jonathan ordered to do ? (15)* What qualities in Jonathan 
are revealed by his defense of David ? Was not Jonathan's 
position a most difficult one, loving both his father and David 
as he did ? Do you think he hoped up to the very last to be 
able to reconcile the two ? (16) What act of violence warned 
Jonathan of his father's true feelings ? (17) How did Jonathan 
manifest his indignation at his father's conduct? (18) How 
did he prepare to warn David ? (19)* What was the signal 
which informed David what to do? (20) To whom did he 
really address the words "make speed, haste"? (21) Did 
the boy understand the actions of his master? (22) What 
did he order the boy to do" with his weapons? (23) What 
difficulty arises from vss. 42, 43 ? (24) Describe the conduct 
of the two men as related in these verses. (25) How did they 
renew their compact of friendship? (26)* What is the best 
lesson to be drawn from this section ? (27) Is there any more 
precious possession in life than true friendship ? 



SECTION XLV 

DAVID'S VISIT AT NOB, I SAM. 21:1-9 

21 Then came David to Nob to Ahimelech the priest : 
and Ahimelech came to meet David trembling, and 
said unto him, Why art thou alone, and no man with 
2 thee ? And David said unto Ahimelech the priest, 
The king hath commanded me a business, and hath 
said unto me, Let no man know anything of the 
business whereabout I send thee, and what I have 
commanded thee: and I have appointed the young 

EXPLANATORY NOTES 
In this section, which is taken from the main narrative, the 
Judean story of David's life, there is presented a continuation of 
the account in 19:1-17, which tells of Saul's attempt to arrest 
David in his house. The compiler has followed that incident with 
David's journey to Samuel at Ramah (19: 18-24) from a different 
source. But it seems probable that originally the present section 
was the true sequel, David, compelled to fly from his home at 
night, perhaps his wedding night as was there pointed out (cf. 
Section XLI), makes his way to Nob, just north of Jerusalem, 
where he appears without attendants and unarmed and begs for 
food and weapons. Vs. 1, "to Nobf to Ahimelech"f: David 
probably was on the way to his own clan at Bethlehem, the safest 
place for him, and Nob was on the road. "Trembling": If David 
had left his house in the haste of instant escape the night before 
(19: 12), he would be likely to arrive at Nob early in the morning, 
without weapons or food, and with all the signs of flight. This 
astonished the priest, who had been accustomed to think of David 
as the chief friend of Saul and a man of power. Vs. 2, "com- 
manded me a business": David explains his appearance and lack 
of preparation as due to an important and secret mission on which 
205 



206 Samuel 

men to such and such a place. Now therefore what 3 
is under thy hand ? give me five loaves of bread in 
my hand, or whatsoever there is present. And 4 
the priest answered David, and said, There is no 
common bread under my hand, but there is holy 
bread; if only the young men have kept themselves 
from women. And David answered the priest, and 5 
said unto him, Of a truth women have been kept 
from us about these three days; when I came out, 
the vessels of the young men were holy, though it 
was but a common journey; how much more then 
to-day shall their vessels be holy? So the priest 6 
gave him holy bread; for there was no bread there . 
but the showbread, that was taken from before the 



he had been sent by Saul. He was alone because the troops were 
ordered to meet him at a designated place. Of course this entire 
story of David's was false. He was a fugitive, unarmed and 
alone, flying from a king he feared. Vs. 3, "give me five loaves": 
He needed bread and knew of no other way to get it than to implore 
it of his friend the priest. Vs. 4. "no common bread": The 
showbread of the tabernacle was holy. The priest had no other 
sort. The sacred bread could only be eaten by the priests and 
those who had prepared themselves by washing and abstinence. 
In the later law it could be eaten only by the priests and in the 
sanctuary (Lev. 24:9). The priest said that he could give him 
the sacred bread in the emergency, provided the attendants, of 
whom David had just spoken, were ceremonially clean. Vs. 5, 
"how much more": David insists that the whole mission on 
which he and his (imaginary) troops are sent is so sacred that it is 
sufficient to make their persons and weapons holy. Vs. 6, "gave 
him holy bread": The scruples of Ahimelech were satisfied by the 
insistent words of David, and he gave him the holy bread. This 



terebinth 



David's Visit at Nob 207 

Lord, to put hot bread in the day when it was taken 
away. 

7 Now a certain man of the servants of Saul was there 
that day, detained before the Lord; and his name was 
Doeg the Edomite, the 2 chiefest of the herdsmen that 

8 belonged to Saul. And David said unto Ahimelech, 
And is there not here under thy hand spear or sword ? 
for I have neither brought my sword nor my weapons 
with me, because the king's business required haste. 

9 And the priest said, The sword of Goliath the 
Philistine, whom thou slewest in the vale of 3 Elah, 30,% 
behold, it is here wrapped in a cloth behind the 
ephod: if thou wilt take that, take it; for there is no 
other save that here. And David said, There is none 
like that; give it me. 

was placed on the table of showbread every week. The priest 
gave him the loaves which were just being taken from the table 
to make room for the fresh bread. Vs. 7, "Doeg the Edomite "f: 
Saul was a man of some wealth, and this foreigner was employed 
by him as a herdsman to care for his mules or cattle. Some 
errand probably kept him at the sanctuary for a time. His pres- 
ence there was a sad thing for David and the priests, as they later 
found to their cost (22:9). Vs. 8, "spear or sword": David had 
no weapons, on account of his hasty flight. He tried to explain 
this fact to the priest on the ground of urgent business for the king, 
and then begged some kind of weapons. Vs. 9, "the sword of 
Goliath": The trophy of David's victory hung in the sanctuary. 
Heavy as it must have been, it was better than nothing. David 
professed to be greatly pleased with it. "Behind the ephod "f: 
The ephod here is hardly a garment, more likely it was an image 
which the ideas of the time did not regard as idolatrous, and 
permitted even in the sacred tent. 



208 Samuel 

questions 

Read carefully the text and what is said about it in the notes. 

(i)* With what event is this arrival of David at Nob most 
satisfactorily connected ? Does it seem to follow his escape 
from his house ? (2) Where was Nob ? (3) In what condi- 
tion was David on his arrival ? What would account for this 
fact? (4) Who was the priest? (5)* Have we met him in 
any former lesson ? (6) Why did the priest tremble ? Was 
David's coming a matter of great importance ? (7) How did 
David explain his appearance? (8)* Who did he say were 
with him? Was it true that he had a body of followers? 
Why did he say this ? (9) What was his need ? (10) Why 
was this request for food perplexing to the priest ? (n) What 
did the priest give David ? Do you think the priest did the 
right thing in giving David what he requested ? Would you 
say that human need ought to be more important than the 
forms of religion ? Was this the view Jesus took of the mat- 
ter? (cf. Mark 2:23-28). (12) Do you think David was 
justified in telling the falsehood? What do you suppose he 
gave as an excuse to his conscience for telling the lie? Do 
you think any excuses are sufficient in such a case? (13) 
What servant of Saul's was present at Nob ? (14)* Why is he 
mentioned? (15) What was his business at the sanctuary? 
(16) What additional request did David make of the 
priest ? (17) What excuse did he offer for having no weapons ? 
(18)* What did Ahimelech suggest? (19) Where was the 
sword of Goliath ? (20) What is meant by the ephod ? (21) 
Was David glad to have this sword? (22)* Would it have 
been better for David to tell the simple truth to the priest ? 
(23) What do you think is the most impressive lesson of this 
section ? 

* REVIEWED QUESTIONS 
(Answers to these questions are to be written) 
(1) What part did Samuel have in the choice of David 
as king ? 



David's Visit at Nob 209 

(2) What was the occasion of David's introduction to the 
court of Saul? 

(3) What great exploit of David's made him a popular 
hero ? 

(4) What were the causes of Saul's growing hatred of 
David? 

(5) What attempts did he make to secure David's death ? 

(6) What were the relations of David and Jonathan? 
Give particulars. 

(7) What took place at Nob on David's flight from Saul ? 



SECTION XLVI 

DAVID AT THE COURT OF ACHISH, 
I SAM. 21:10-15 

And David arose, and fled that day for fear of 10 
Saul, and went to Achish the king of Gath. And n 
the servants of Achish said unto him, Is not this 
David the king of the land ? did they not sing one 
to another of him in dances, saying, 

Saul hath slain his thousands, 

And David his ten thousands ? 
And David laid up these words in his heart, and 12 

EXPLANATORY NOTES 

The story of David among the Philistines given in this section 
was probably a late popular tradition. It anticipates the real 
facts as set down in 27:1 f ., and is inconsistent with those facts. 
It cannot be supposed that David would go back to the court of 
Achish after the events of this section, or that he would have dared 
to present himself in Gath with the sword of Goliath in his posses- 
sion, or that the Philistines would have called him "king of the 
land. " The story is probably related to that giving the account 
of David at Ramah (19:18-24). Vs. 10, "Achish the king of 
Gath "j": This king is named in 27 : 2 f. as the one in whose service 
David was enlisted for a considerable time. Vs. n, "Is not this 
David?": This question would be very strange in the mouths 
of men as familiar with Saul's rule as were the Philistines at this 
time. Perhaps the author of this late narrative wished to dis- 
prove the fact that David ever served the Philistines, as discredit- 
able alike to him and to Israel. This story would indicate that 
David's stay in Gath was very short, and was not connected with 
military service. The proverb is the familiar one of 18:7. The 



David at Court of Achish 211 

13 was sore afraid of Achish the king of Gath. And 
he changed his behavior before them, and feigned 
himself mad in their hands, and Scrabbled on the *or, made 

marks 

doors of the gate, and let his spittle fall down upon 

14 his beard. Then said Achish unto his servants, 
Lo, ye see the man is mad; wherefore then have ye 

15 brought him to me ? Do I lack madmen, that ye 
have brought this fellow to play the madman in my 
presence ? shall this fellow come into my house ? 

citizens of Gath would be far more likely to bring against David 
the charge of Goliath's death. Vs. 13, "changed his behavior": 
David was terrified that he had been discovered, though how he 
could expect to keep his identity secret in Gath is not easy to under- 
stand. As the insane were regarded as sacred, under the direct 
care of deity, he played the part of a madman. It was the com- 
mon belief of antiquity, and still prevails in the east, that the 
demented are under the special power and protection of deity, 
their minds are with God; hence they are reverenced and left 
to wander about as they choose. Vs. 15, "do I lack madmen?": 
The king with rough humor indicates that he was not making a 
collection of lunatics at his court. David thus gained the oppor- 
tunity of escape. The account is intended to magnify the risks 
and perils of David's career, his hair-breadth escapes, and the 
divine favor by which he survived. 

QUESTIONS 

Read over the section and the explanatory notes. 

(1)* What difficulties are there in regarding this section as 
the continuation of the last ? (2) What seem to be its origin 
and character? (3) Where did David go according to this 
account? (4)* Who had lived in Gath? (5) What did the 
servants of Achish call David? How did they know him? 
(6) What proverb did they recall? (7)* What incident in 



212 Samuel 

David's history would they be most likely to remember? 
(8) How did these reports affect David ? (9) How did he try 
to protect himself ? What made it possible to use this method 
successfully? Would you regard this as a clever ruse, or a 
needless deception ? (10) What was the reason for thinking 
such conduct would insure his safety? (11) How did this 
conduct impress Achish? (12)* Why did he not imprison or 
kill David? (13) What opportunity did this attitude of the 
king afford David? (14)* What did David intend to do in 
Gath, according to this narrative? Would he have felt safe 
if he could have secured a place in Achish's service? (15) 
What do you think is the purpose of this section ? (16) Can 
you think of other leaders in history who have gone through 
great personal perils ? 



soul 



SECTION XLVII 

DAVID AT ADULLAM AND IN MOAB, I SAM. 
22:1-5 

22 David therefore departed thence, and escaped to 
the cave of Adullam: and when his brethren and all 
his father's house heard it, they went down thither 

2 to him. And every one that was in distress, and 
every one that was in debt, and every one that 
was discontented, gathered themselves unto him; 'Heb. utter of 
and he became captain over them: and there were 
with him about four hundred men. 

3 And David went thence to Mizpeh of Moab; and 

EXPLANATORY NOTES 
The narrative here continues the main story given in the 
Judean account of David's career. It seems to follow 21:9 
(Section XLVT), the record of David's interview with Ahimelech 
the priest at Nob. Vs. 1, "departed thence": If the relation just 
suggested is the true one, David had just left the sanctuary at 
Nob. "Cave of Adullam""j": "Stronghold" is a better rendering 
than "cave." The town was in David's tribe of Judah, and a 
natural refuge in his distress. "Went down thither to him": 
David's family would not be safe in Bethlehem after he was out- 
lawed from the court, and so took refuge with him in the strong- 
hold. Vs. 2, "became captain": David's popularity won him 
many friends in his flight from Saul. Many others who were 
inclined to the outlaw life for various reasons rallied around him. 
Debtors would welcome the opportunity to escape being sold for 
debt. From these sources he soon found himself with a consider- 
able following. Such a company gathered about Jephthah, 
(Judg. 11:3). Later David's 400 grew to 600 (30:9). Vs. 3, 
213 



214 Samuel 

he said unto the king of Moab, Let my father and 
my mother, I pray thee, come forth, and be with 
you, till I know what God will do for me. And he 4 
brought them before the king of Moab: and they 
dwelt with him all the while that David was in the 
stronghold. And the prophet Gad said unto David, 5 
Abide not in the stronghold; depart, and get thee 
into the land of Judah. Then David departed, and 
came into the forest of Hereth. 

"Mizpeh of Moab"f: The place is unknown. "Mizpeh" means 
"watchtower." There were many places of that name in. Pales- 
tine. It may have been the "stronghold" mentioned in vss. 4, 5. 
It would seem that David deemed himself insecure on the soil of 
Israel, in spite of the force at his command. It has been supposed 
that he was led to choose Moab as a refuge because of his own 
descent from Ruth the Moabitess (Ruth 4:18-22; Matt. 1:5, 6). 
Vs. 5, " prophet Gad": one of several prophets who advised 
David at various times. His advice here was to return to Judah, 
probably because it was wiser not to leave the sacred land, and 
also to remain with his own people in hope of better days. The 
"forest of Hereth" is unknown. It was probably not far from 
Adullam. 

QUESTIONS 

Carefully read the text and the notes. 

(1)* From what place did David go in vs. 1 ? (2) Where 
was Adullam? (3) To what place in Adullam did David 
go? Is "cave" or "stronghold" the better translation? (4) 
Who came to him here? (5)* Why did his family come? 
(6) What became of the family possessions in Bethlehem? 
Do you suppose Saul seized them? (7) What other classes 
joined David? (8)* Why did they come to him? What 
had he to offer them ? (9) How many were there of them ? 



David in Moab 215 

(10) Why did not David remain in Adullam? (11) Where 
did he go? (12) Why did he go to Moab? (13) What 
request did he make of the king of that land ? Is not his 
care of his aged parents a beautiful feature in David's life ? 
Would not a true man regard this as his first duty? (14) 
Where was Moab? (15)* Did David leave his 400 followers 
in Adullam, or take them to Moab ? Could they easily care 
for themselves after he left them? (16) How long did his 
parents remain in Moab? (17) Who advised David to 
return ? (18)* What were the reasons for this ? Was it always 
better for a leader to be near his people? (19) To what 
place did he go ? (20) What is the value of this narrative in 
the life of David? (21) What religious significance did the 
advice of the prophet have? (22) Was the prophet Gad 
anxious to see David made king? 



SECTION XLVIII 

SAUL'S SLAUGHTER OF THE PRIESTS, I SAM. 
22:6-23 

And Saul heard that David was discovered, and 6 
the men that were with him: now Saul was sitting 
• or, on the in Gibeah, under the tamarisk-tree x in Ramah, with 

height 

his spear in his hand, and all his servants were stand- 
ing about him. And Saul said unto his servants 7 
that stood about him, Hear now, ye Benjamites; will 
the son of Jesse give every one of you fields and 
vineyards, will he make you all captains of thousands 
and captains of hundreds, that all of you have con- 8 
spired against me, and there is none that discloseth 
to me when my son maketh a league with the son of 
Jesse, and there is none of you that is sorry for me, 
or discloseth unto me that my son hath stirred up 
my servant against me, to lie in wait, as at this day ? 

EXPLANATORY NOTES 
This section is from the principal source, the early Judean life 
of David. Vs. 6, "David was discovered": Nothing is said as 
to how Saul learned this or whether he knew where David was. 
"Sitting in Gibeah "f: The court was in Saul's own town. He 
sat on the height under a tree that was probably held sacred 
(Judg. 4:5). It was the place where he administered justice. 
His spear he held in place of a sceptre and his officers stood about 
him. Vs. 7, "fields and vineyards": It appears that Saul had 
chosen his officers from his own tribe of Benjamin. His question 
is ironical, "Has David offered you a higher price, that you seem 
to favor him ?" Vs. 8, "conspired against me": To the diseased 
216 



over 



Slaughter of Priests 217 

9 Then answered Doeg the Edomite, who 2 stood by ■ Or, was set 
the servants of Saul, and said, I saw the son of Jesse 
coming to Nob y to Ahimelech the son of Ahitub. 

10 And he inquired of the Lord for him, and gave him 
victuals, and gave him the sword of Goliath the ■ 
Philistine. 

11 Then the king sent to call Ahimelech the priest, 
the son of Ahitub, and all his father's house, the 
priests that were in Nob : and they came all of them 

12 to the king. And Saul said, Hear now, thou son of 
Ahitub. And he answered, Here am I, my lord. 

13 And Saul said unto him, Why have ye conspired 
against me, thou and the son of Jesse, in that thou 
hast given him bread, and a sword, and hast inquired 
of God for him, that he should rise against me, to lie 

14 in wait, as at this day ? Then Ahimelech answered 
the king, and said, And who among all thy servants 

fancy of the king all his court was in league with David. The 
charge is really against Jonathan, whom Saul accuses of urging 
David on against him. Vs. 9, "Doeg the Edomite "f: the herd- 
man of Saul, who was at Nob when David visited Ahimelech 
(21:7). He was probably not "over" (margin), but "beside" 
the officers of Saul, being a hired foreigner. He tells of the gifts 
of bread and the sword, and adds that the priest inquired of God 
for David. All this was fresh fuel on the flame of the king's 
insane anger. Vs. 11, "sent to call Ahimelech "f: From Gibeah 
to Nob was but a short distance. The entire company of the 
priests was summoned. Vs. 13, "Why have ye conspired?": 
The king charges them directly with disloyalty to himself and 
secret assistance to David. "To lie in wait": Of course David 
had done nothing of the kind. Vs. 14, "who .... is so faithful 



218 Samuel 

is so faithful as David, who is the king's son-in-law, 
and is taken into thy council, and is honorable in thy 
house ? Have I to-day begun to inquire of God for 15 
him? be it far from me: let not the king impute 
anything unto his servant, nor to all the house of my 
father; for thy servant knoweth nothing of all this, 
less or more. And the king said, Thou shalt surely 16 
die, Ahimelech, thou, and all thy father's house. 
3Heb. runners And the king said unto the 3 guard that stood about 17 
him, Turn, and slay the priests of the Lord; be- 
cause their hand also is with David, and because 
they knew that he fled, and did not disclose it to me. 
But the servants of the king would not put forth their 
hand to fall upon the priests of the Lord. And the 18 
king said to Doeg, Turn thou, and fall upon the 
priests. And Doeg the Edomite turned, and he 

as David?": The priest was astounded at the charge, but with 
rare courage defended David. Vs. 15, "Have I to-day begun to 
inquire?": "Have I not many times before made inquires for 
him with your approval?" The priest marveled that he should 
now be blamed for doing what had always been his duty. Vs. 16, 
"Thou shalt surely die": No one but a mad tyrant would have 
treated a company of innocent men so brutally. Here the char- 
acter of Saul is shown in its most repulsive form. Vs. 17, "would 
not put forth their hand": The sacredness of the priest's office, 
as well as the terrible injustice of the command made them hesi- 
tate. Vs. 18, "he fell upon the priests": Doeg had no scruples. 
The priests were men of peace, unarmed, and appalled at the 
sentence of the king. Allowing for all exaggeration in the num- 
bers and details, it was a massacre that must have done much to 
weaken the loyalty of Saul's friends. Vs. 19, "the city of the 
priests": It hardly seems possible that Saul would dare to destroy 



Slaughter of Priests 219 

fell upon the priests, and he slew on that day four- 
score and five persons that did wear a linen ephod. 

19 And Nob, the city of the priests, smote he with the 
edge of the sword, both men and women, children 
and sucklings, and oxen and asses and sheep, with 
the edge of the sword. 

20 And one of the sons of Ahimelech, the son of 
Ahitub, named Abiathar, escaped, and fled after 

21 David. And Abiathar told David that Saul had 

22 slain the Lord's priests. And David said unto 
Abiathar, I knew on that day, when Doeg the Edo- 
mite was there, that he would surely tell Saul: I 
have occasioned the death of all the persons of thy 

23 father's house. Abide thou with me, fear not; for 
he that seeketh my life seeketh thy life : for with me 
thou shalt be in safeguard. 

a Hebrew city, the site of a local sanctuary. This is perhaps a 
later addition to the story. Vs. 20, "Abiatharf escaped": Per- 
haps he had been left in charge of the sanctuary. He fled to David 
as the only means of saving his life. Vs. 22, "I have occasioned 
the death " : David must have felt the weight of this fact, for he had 
deceived the priest' with a falsehood regarding his own condition 
and relations to Saul (chap. 21). Vs. 23, "thou shalt be in 
safeguard": David could only compensate for his former decep- 
tion and its terrible consequences by doing his utmost for the last 
survivor of the family of Ahimelech. The purpose of the narra- 
tive is apparently to show why it was that the priestly aid and 
sympathy passed from Saul to David. 

QUESTIONS 

Study the text of the lesson and the notes upon it. 

(1) What news came to Saul concerning David? (2) 
Where was Saul in the scene described ? (3) What was the 



220 Samuel 

purpose of holding court in this manner ? (4)* What accusa- 
tion did Saul bring against his officers? (5) What did he 
call them ? Why ? (6) Were his charges true ? Do you think 
several of the officers may have liked David better than the 
king himself? (7)* What two things did he charge against 
Jonathan ? (8) What ground was there for such insinuations ? 
(9) What do such words indicate regarding Saul's frame of 
mind ? (10)* Why did not Saul's officers answer the charge ? 
May it be possible that we have only an incomplete report of 
the conversation? (n) Who volunteered information? 
(12) What did Doeg know? (13) What three charges did he 
make against the priest ? Whom did Saul summon ? (14)* 
Why did he send for all the priests ? (15) What did Saul say 
toAhimelech? (16) How did the latter receive the king's 
words ? (17)* What good things did he have to say of David ? 
(18) Would this argument please or anger the king? (19) 
What did he say about his inquiries of God in behalf of David ? 
(20)* How did he protest his innocence ? Do you think the 
conduct of the priest manly and noble in his frank truthfulness 
and his courageous defense of David? (21) What effect did 
this have upon Saul? (22) What sentence did Saul pro- 
nounce? Did he have the right to kill these men? (23)* 
Why did he include the other priests in the order ? (24) Why 
would not Saul's guard put the priests to death? Was a 
priest held in awe ? (25)* Why should Saul think that Doeg 
would do what the rest had refused to do? (26) What is 
meant by "wear a linen ephod"f? (27) How did Saul com- 
plete the tragedy? (28)* What is the difficulty about this 
verse (vs. 19)? (29) How did Abiathar have a chance to 
escape? (30) Where did he go? (31)* What did David 
say regarding the tragedy? (32) Do you think he felt 
remorse for his own part in the death of the priests ? Would 
not a man feel a life-long regret for his part in such an event ? 
(33) What promise did he make to Abiathar? (34) How 



Slaughter of Priests 221 

would you describe the character of Doeg? (35) What new 
light is thrown by this study on the nature of Saul ? Is not 
this a terrible picture of Saul, cruel, suspicious of all, even his 
own son, vindictive, unjust ? (36) What do you think to be 
the chief purpose of this section ? How does it illustrate the 
mad rage and bitter consequences of jealousy ? 



SECTION XLIX 

DAVID AT KEILAH, I SAM. 23:1-14 

And they told David, saying, Behold, the Philis- 23 
tines are fighting against Keilah, and are robbing the 
threshing-floors. Therefore David inquired of the 2 
Lord, saying, Shall I go and smite these Philistines ? 
And the Lord said unto David, Go, and smite the 
Philistines, and save Keilah. And David's men said 3 
unto him, Behold, we are afraid here in Judah : how 
much more then if we go to Keilah against the armies 
of the Philistines ? Then David inquired of the 4 
Lord yet again. And the Lord answered him, and 
said, Arise, go down to Keilah; for I will deliver 

EXPLANATORY NOTES 
This section is taken from the main narrative of David's life, 
the early Judean account. David rescues Keilah, a city of Judah, 
from an attack by the Philistines, and remains there until Saul 
hears of his whereabouts and determines to pursue him. The 
people of Keilah will not offer to protect him, and he and his men 
make their escape to the wilderness. Vs. 1, "fighting against 
Keilah "f: One of the Philistine raids, so common in the time, was 
spoiling the region. "Robbing the threshing-noors"f: As these 
were high and conspicuous, it was easy to discover them, drive 
away the farmers and secure the grain. Vs. 2, "David inquired": 
by means of the ephodf which Abiathar the priest had. Vs. 3, 
"we are afraid": David's men thought it folly to attempt such an 
exploit as the relief of Keilah, since they were hardly safe even in 
the stronghold at Adullam. Vs. 5, "brought away their cattle": 
the beasts of burden which the Philistines had taken to carry away 
the spoil. Vs. 6, "fled to David": This verse, introduced here 



David at Keilah 



223 



5 the Philistines into thy hand. And David and his 
men went to Keilah, and fought with the Philistines, 
and brought away their cattle, and slew them with 




WINNOWING GRAIN 



6 a great slaughter. So David saved the inhabitants 
of Keilah. And it came to pass, when Abiathar 
the son of Ahimelech fled to David to Keilah, that 
he came down with an ephod in his hand. 



224 Samuel 

And it was told Saul that David was come to 
•Sept. has sold Keilah. And Saul said, God hath delivered him 7 
into my hand; for he is shut in, by entering into a 
town that hath gates and bars. And Saul sum- 
moned all the people to war, to go down to Keilah to 8 
besiege David and his men. And David knew that 
Saul was devising mischief against him; and he 9 
said to Abiathar the priest, Bring hither the ephod. 
Then said David, O Lord, the God of Israel, thy 
servant hath surely heard that Saul seeketh to come 10 
to Keilah, to destroy the city for my sake. Will the 
men of Keilah deliver me up into his hand ? will n 
Saul come down, as thy servant hath heard ? O 



rather than at 22:23, shows how David was able to inquire of 
God, having a priest with him. The practice of securing answers 
from oracles was common in that age. An inquiry made through 
a priest by means of an ephod was supposed to have the divine 
sanction and to receive an answer from God. Later ages have 
learned that the will of God is ascertained less by such magical 
devices than by open-minded study of the divine program for the 
age, aided by all the disclosures of past prophetic teaching. Vs. 
7, "he is shut in": David was living in Keilah since his relief of 
the place. Saul could count on the loyalty of its citizens to him- 
self, so he was certain of capturing David. Vs. 10, "to destroy 
the city": Saul would hope to secure David from the men of 
Keilah, but if they were not willing to surrender him as prisoner, 
Saul was prepared to destroy the place in order to accomplish his 
purpose. Vs. 12, "They will deliver thee": The oracle assured 
David that Saul would come, and that in spite of all David had 
done for them, the men of Keilah would give him up to Saul. 
Vs. 13, "departed out of Keilah": David and his warriors (600 
here, but 400 in 22:2) escaped from the town before Saul started 



David at Keilah 225 

Lord, the God of Israel, I beseech thee, tell thy serv- 
ant. And the Lord said, He will come down. 

12 Then said David, Will the men of Keilah deliver up 
me and my men into the hand of Saul? And the 

13 Lord said, They will deliver thee up. Then David 
and his men, who were about six hundred, arose 
and departed out of Keilah, and went whithersoever 
they could go. And it was told Saul that David was 
escaped from Keilah; and he forbare to go forth. 

14 And David abode in the wilderness in the stongholds, 
and remained in the hill-country in the wilderness of 
Ziph. And Saul sought him every day, but God 
delivered him not into his hand. 

out, and dispersed so that it was difficult to follow them. Vs. 14, 
"wilderness of Ziph"f: It is probable that the reference to this 
particular locality is a mistake, due to the later allusion to the 
place. David probably roamed about in the district west of the 
Dead Sea, called "The Wilderness" or "The Wilderness of 
Judah." 

QUESTIONS 

Read carefully the section, and the notes upon it. 

(1) Who told David about the danger to Keilah? (2) 
Where was Keilah? (3)* Why did the Philistines fight 
against it ? (4) What was David's motive in wishing to fight 
the Philistines in behalf of a Hebrew city ? (5) Do you sup- 
pose he thought his help might be remembered with grati- 
tude later? (6) How did David make inquiry of God? 
Were such oracles common in that day? How do men 
ascertain the will of God today? Which method do you 
think the more satisfactory? (7) What answer did he re- 
ceive? (8)* W T hat objection did David's men make? (9) 



226 Samuel 

What was the result of the expedition ? (10) What naturally 
would be the sentiments of the people of Keilah toward 
David? (n)* What is the purpose of vs. 6 at this point? 
(12) What were Saul's feelings when he heard that David was 
in Keilah? Is it not singular that both Saul and David, 
though enemies to each other, should trust God for guidance, 
each believing his cause the right one? (13) What prepara- 
tions did Saul make? (14)* How did David learn Saul's 
plans? (15) Was David troubled over the report of Saul's 
purpose? (16) What inquiries did he make of God? (17) 
What answer did he receive? (18)* Why should the men of 
Keilah think they were justified in giving up David to Saul ? 

(19) What did David do on learning of their probable action ? 

(20) How many companions did he have? (21) Where did 
they go ? (22) What change did this make in Saul's plans ? 
(23) What kind of life did David lead in this period ? (24) 
To whom is David's safety attributed in the text ? 



• SECTION L 

JONATHAN'S VISIT TO DAVID, I SAM. 23:15-18 

15 And David saw that Saul was come out to seek 
his life: and David was in the wilderness of Ziph in 

16 J the wood. And Jonathan, Saul's son, arose, and 

went to David into J the wood, and strengthened his * or, Horesh 

17 hand in God. And he said unto him, Fear not; for 
the hand of Saul my father shall not find thee; and 
thou shalt be king over Israel, and I shall be next 
unto thee; and that also Saul my father knoweth. 

18 And they two made a covenant before the Lord: and 
David abode in x the wood, and Jonathan went to 
his house. 

EXPLANATORY NOTES 

This short section appears to be an insertion from a source 
external to the main narrative. It was doubtless one of the popu- 
lar stories regarding David which had its rise in Judah, and was 
intended to strengthen David's claim to the throne by its statement 
that Jonathan foresaw and approved his choice as king. It was 
perhaps intended as a parallel to 20:35-42. Vs. 15, "Davidsaw": 
"Feared" is a better translation. David's position was alarming, 
for the country in which he could find refuge was small, and it 
was unsafe for any of the people to afford him assistance against 
Saul's will. "In the wood": The marginal reading "Horesh" 
is only a conjecture. No place of that name is known with 
certainty. It was perhaps some wooded spot in the wilderness 
of Ziphf in the south of Judah. Vs. 16, "strengthened his hand 
in God": assured him that he had the divine protection. Vs. 17, 
"Fear not": Four things were mentioned by Jonathan as reasons 
227 



228 Samuel 

why David should take courage. The fact that David was to be 
king could only be inferred by Jonathan from David's character 
and ability. Saul had feared such a result from the first. Vs. 18, 
"made a covenant": Such an agreement had already been 
mentioned (18:3; 20:8). It was a pledge that they would be 
true to each other, whatever happened. 

QUESTIONS 
Read and consider carefully the text and notes. 
(1)* What is the purpose of this brief section ? (2) Where 
was David at this time ? (3) Did he have his men with him ? 
(4) What was the danger that he feared? (5) By whom was 
he visited ? (6)* How far, and in what direction, did Jona- 
than travel to see David? (7) What is meant by "strength- 
ened his hands in God"? Did Jonathan's visit give David 
courage as indicating that the sympathies even of Saul's 
friends were with him? (8) What command did he give to 
David ? (9)* What assurance did he give regarding David's 
danger from Saul? (10) How did he know this? Was the 
statement the result of his feeling that David would succeed 
at last in spite of all that might happen ? (n) What led him 
to believe David would be king? (12)* May this part of 
Jonathan's message have been supplied by the writer, in the 
light of the later facts? (13) What position did Jonathan 
assign himself in the anticipated court of David ? (14) Why 
should Jonathan say that Saul knew David was to be king ? 
(15) What agreement did the two men make? (16)* What 
do you regard as the most significant feature of this interview ? 
(17) What bearing would it have upon David's claims to the 
throne in later days ? (18) How does it illustrate the strong 
and beautiful friendship of Jonathan and David ? 



SECTION LI 

DAVID PURSUED BY SAUL, I SAM. 23:19-29 

19 Then came up the Ziphites to Saul to Gibeah, 
saying, Doth not David hide himself with us in the 
strongholds in J the woods, in the hill of Hachilah, 'Or, Horesh 

20 which is on the south of 2 the desert ? Now there- > or, Jeshimon 
fore, O king, come down, according to all the desire 

of thy soul to come down; and our part shall be to 

21 deliver him up into the king's hand. And Saul said, 
Blessed be ye of the Lord; for ye have had compas- 

EXPLANATORY NOTES 
Several accounts are preserved telling of Saul's pursuit of David 
and of the latter' s escape. Whether these are different incidents 
or variations of the same tradition is a matter of doubt. One has 
already been given, the story of David's rescue of Keilah and his 
escape from it at the approach of the king (I Sam. 23 : 1-14, 
Section XLIX). The present section is perhaps a parallel of this, 
having its origin in popular stories of David's exploits preserved 
in Jewish traditions. It recounts the rescue of David from the 
hands of Saul by reason of a Philistine raid in Judah, which 
recalled the king to the north. It has been suggested that it was 
a local tradition attempting to account for the name of a rock in 
the region. Vs. 19, "Doth not David hide?": These Ziphites 
belonged in the country to the south of Hebron, called the 
wilderness of Ziphf. "In the hill of Hachilah": Some height 
in the vicinity of Ziph. The place is not known. "South of the 
desert": " Jeshimon, " as the margin reads, was the desert region 
west of the Dead Sea. Vs. 20, "come down": They pledged 
themselves to capture David for Saul if the latter would come to 
take him. Vs. 21, "have had compassion": Perhaps Saul's 
friends showed so little zeal in attempting to rid him of David's 
229 



230 



Samuel 



* Or, with the 
certainty. 



2 3 



sion on me. Go, I pray you, make yet more sure, 22 
and know and see his place where his 3 haunt is, and 
who hath seen him there; for it is told me that he 
dealeth very subtly. See therefore, and take 
knowledge of all the lurking-places where he hideth 
himself, and come ye again to me 4 of a certainty, and 
I will go with you: and it shall come to pass, if he 
be in the land, that I will search him out among all 
the thousands of Judah. 

And they arose, and went to Ziph before Saul: but 24 
David and his men were in the wilderness of Maon, 
in the Arabah on the south of 6 the desert. And Saul 25 
and his men went to seek him. And they told David : 
wherefore he came down to the rock, and abode in 



presence that he welcomed any sign of devotion. Vs. 22, " dealeth 
very subtly": They would find it hard to take David by any 
stratagem. Vs. 23, "of a certainty": When they had made sure 
of David's whereabouts they were to return and tell the king. 
Vs. 24, "wilderness of Maon, in the Arabah": Maon was a village 
directly south of Ziph. The Arabah is the name of the entire 
trench of the Jordan, especially the southern end, beyond the Dead 
Sea. Vs. 25, "down to the rock": some well-known mountain 
in that region. Vs. 26, "on this side .... on that side": The 
pursuit of Saul was fierce, and in David's rapid flight around the 
side of the mountain Saul and his men were but a little way behind. 
Vs. 27, "Philistines have made a raid": The news called Saul 
away just in time to save David from capture. The king had to 
return to defend his land against the raiders. Vs. 28, "Sela- 
hammahlekoth " : From this incident the rock received this name, 
"rock of divisions" or "separations" or "escape." Vs. 29, 
"En-gedi"t: a place on the west shore of the Dead Sea, about 
halfway along its side. 



David Pursued by Saul 231 

the wilderness of Maon. And when Saul heard that, 
he pursued after David in the wilderness of Maon. 

26 And Saul went on 4his side of the mountain, and 
David and his men on that side of the mountain: 
and David made haste to get away for fear of Saul; 
for Saul and his men compassed David and his men 

27 round about to take them. But there came a mes- 
senger unto Saul, saying, Haste thee and come; for 
the Philistines have made a raid upon the land. 

28 So Saul returned from pursuing after David, and 
went against the Philistines: therefore they called 

29 that place 7 Sela-hammahlekoth. 8 And David went » That is, The 
up from thence, and dwelt in the strongholds of Imhohs or 

. escape 
bn-gedl. » Chap. 24:1 in 
Heb. 

QUESTIONS 

(1) Read the lesson and the notes upon it, look up the names 

in the dictionary, and locate the places on the map. (2)* Why 

did the people of Ziph inform Saul regarding David's retreat ? 

Did they wish to injure David, or please Saul, or merely to 

make trouble on general principles? (3) If they thought 

David a rebel and a dangerous man, was it their duty to help 

capture him? Is it the duty of all citizens to help enforce 

law, or only the duty of the police? (4)* How did Saul feel 

when he received their offer? Did he seem to feel that it 

would require their help to capture David? (5) Tell what 

Saul did in his effort to secure his enemy ? (6) Does it seem 

to have been by mere chance that David evaded Saul by 

getting on the opposite side of the mountain ? (7)* Why did 

not Saul continue the chase until he caught David? (8) 

Would you call it a "providential escape," when a person is 

thus saved from a very great peril ? (9) In what ways does 

God help people in times of peril ? 



SECTION LII 

DAVID'S MAGNANIMITY, I SAM. 24:1-22 

And it came to pass, when Saul was returned from 24 
following the Philistines, that it was told him, say- 
ing, Behold, David is in the wilderness of En-gedi. 
Then Saul took three thousand chosen men out of all 2 
Israel, and went to seek David and his men upon 

EXPLANATORY NOTES 
The story of David's escape from Saul's pursuit, which was 
begun in 23 : 19 (Section LI) is continued in the present section. 
It is apparently one of the popular Judean traditions regarding 
David's wonderful preservation. It is much like the narrative 
found in 23 : 1-14 (Section XLIX, the escape from Keilah) which is 
completed in chap. 26 (Section LV, David's refusal to kill Saul in 
the barricade). In both the Ziphites were the informants, and 
in both David spares Saul's life. The two accounts are perhaps 
variations of the same story. Vs. 1, "returned from following 
the Philistines": In 23:27 (Section LI) Saul is recalled from the 
pursuit of David by news of a Philistine raid. Nothing is said of 
the outcome. It is merely assumed that the king was successful 
in expelling his foes from the highlands. On his return he takes 
up again the pursuit of David. "The wilderness of En-gedi "f; 
on the west shore of the Dead Sea, near the center. Vs. 2, "three 
thousand": Saul also had three thousand men with him at the 
beginning of his rule (13 : 2). "Rocks of the wild goats": haunts 
of the ibex, still found in that rough region. Vs. 3, " sheepcotes " : 
shelters for sheep; probably caves with walls built around the 
entrance. "Saul went in": for privacy; the Septuagint says 
"to sleep." "David and his men": Of course only a few of 
David's men could have been in the cave, which was probably 
not large. They had taken refuge there from Saul's soldiers no 
232 



David's Magnanimity 233 

3 the rocks of the wild goats. And he came to the 
sheepcotes by the way, where was a cave; and Saul 
went in to cover- his feet. Now David and his men 

were J abiding in the innermost parts of the cave. 'Or, sitting 

4 And the men of David said unto him, Behold, the 
day of which the Lord said unto thee, Behold, I will 
deliver thine enemy into thy hand, and thou shalt 
do to him as it shall seem good unto thee. Then 
David arose, and cut off the skirt of Saul's robe 

5 privily. And it came to pass afterward, that 
David's heart smote him, because he had cut off 

6 Saul's skirt. And he said unto his men, the Lord 
forbid that I should do this thing unto my lord, the 
Lord's anointed, to put forth my hand against him, 

7 seeing he is the Lord's anointed. So David checked 
his men with these words, and suffered them not to 
rise against Saul. And Saul rose up out of the cave 
and went on his way. 

8 David also arose afterward, and went out of the 
cave, and cried after Saul, saying, My lord the king. 



doubt. Vs. 4, "Behold, the day": Saul, coming in from the 
light, could not see the men sitting about the cave. They felt 
that the advantage David had must not be lost. It was the 
moment they had waited for. " Cut off the skirt " : David would 
not injure Saul, however. He only cut off a part of his garment 
as a proof that the king was in his power. Vs. 5, "David's heart 
smote him": Even this small act seemed presumptuous. He 
felt that the king's person, anointed of God, was sacred. Vs. 6, 
"should do this thing": It is the answer to their insistance that 
he should kill Saul. Vs. 8, "cried after Saul": David had no 



234 Samuel 

And when Saul looked behind him, David bowed 
with his face to the earth, and did obeisance. And 9 
David said to Saul, Wherefore hearkenest thou to 
men's words, saying, Behold, David seeketh thy 
hurt ? Behold, this day thine eyes have seen how 10 
that the Lord had delivered thee to-day into my 
hand in the cave: and some bade me kill thee; but 
mine eye spared thee; and I said, I will not put forth 
my hand against my lord; for he is the Lord's 
anointed. Moreover, my father, see, yea, see the n 
skirt of thy robe in my hand; for in that I cut off the 
skirt of thy robe, and killed thee not, know thou and 
see that there is neither evil nor transgression in my 
hand, and I have not sinned against thee, though 
* Or, layesi thou 2 huntest after my life to take it. The Lord 12 

wait for 

judge between me and thee, and the Lord avenge 
me of thee; but my hand shall not be upon thee. 
As saith the proverb of the ancients, Out of the 13 
wicked cometh forth wickedness; but my hand shall 

intention of missing his chance to impress upon the king the cause- 
less nature of his hatred, and his own generous and loyal feelings 
toward the king. Vs. 9, "hearkenest to men's words": Here for 
the first time it is intimated that Saul's courtiers used their influ- 
ence to embitter their lord against David. "The Lord had de- 
livered thee": David boldly claimed that God was on his side in 
the strife with Saul. Vs. 12, "the Lord avenge me of thee": 
The words are not a call for vengeance, but a cry for justification 
and vindication. Only God could know how little he wished 
injury to the king, whom he reverenced and even called "my 
father." Vs. 13, "Out of the wicked": Proverbs were very 
common among the Hebrews (compare I Sam. 10:12; Ezekiel 



David's Magnanimity 235 

14 not be upon thee. After whom is the king of Israel 
come out ? after whom dost thou pursue ? after a 

15 dead dog,, after a flea. The Lord therefore be judge, 
and give sentence between me and thee, and see, 

and plead my cause and 3 deliver me out of thy hand. 3 Heb. give 

L J sentence for me 

16 And it came to pass, when David had made an 
end of speaking these words unto Saul, that Saul 
said, Is this thy voice, my son David ? And Saul 

17 lifted up his voice, and wept. And he said to David, 
Thou art more righteous than I; for thou hast ren- 
dered unto me good, whereas I have rendered unto 

18 thee evil. And thou hast declared this day how that 
thou hast dealt well with me, forasmuch as when 
the Lord had delivered me up into thy hand, thou 

19 killedst me not. For if a man find his enemy, will 
he let him go well away ? wherefore the Lord re- 
ward thee good for that which thou hast done unto 

20 me this day. And now, behold, I know that thou 
shalt surely be king, and that the kingdom of Israel 

12:23; Luke 4:23). The meaning is that one naturally expects 
evil from an evil-minded man, and that in the end a bad man 
brings disaster upon himself (does David mean Saul ?), but that 
for himself he has no purpose to do the king any injury. Vs. 14, 
"after a dead dog, after a flea": By such comparisons, David 
would persuade Saul that it was not worth while for the king to 
hunt down so obscure a man. Vs. 16, "Saul .... wept": 
His better nature was appealed to, and he saw, with self-reproach, 
the injury he was doing to David. Vs. 17, "thou hast rendered 
unto me good": The contrast between David's conduct and his 
own brought him to repentance and grief. Vs. 20, "thou shalt 
surely be king": In the strong emotion of the moment, Saul 



236 Samuel 

shall be established in thy hand. Swear now there- 21 
fore unto me by the Lord, that thou wilt not cut off 
my seed after me, and that thou wilt not destroy my 
name out of my father's house. And David sware 22 
unto Saul. And Saul went home; but David and 
his men gat them up unto the stronghold. 

insists that David's conduct has made him deserving of the king- 
ship, and that God will bestow it upon him. This was of course 
very far from the king's usual thought, and the writer probably 
intends us to understand it merely as the momentary result of 
David's generous action and words. Vs. 21, "Swear now": 
Saul begs David to promise kindness to the king's family. The 
writer no doubt had in mind David's later consideration for the 
house of Saul. 

QUESTIONS 
(1) Read the lesson over carefully, making sure that you 
understand the terms, and find the scene of these events on 
the map. (2)* Why was Saul pursuing David ? (3) Was it 
natural that David's men should want to kill Saul when they 
had the opportunity ? Would you call it weakness on David's 
part that he refused to harm the king ? Does it require more 
heroism at times to keep from doing a mean thing than at 
other times to do a noble one? (4)* How many reasons can 
you give for David's refusal to harm Saul? In II Kings 
6:8-23 there is another story of generous treatment to an 
enemy. Such was the conduct of Saladin toward Richard of 
England in the Crusades. (5) What use did David want to 
make of the strip of cloth he cut from Saul's robe ? (6) What 
did David say to Saul, when he called to him after he left the 
cave? Repeat his words as well as you can. (7)* What 
effect did David's speech have upon Saul? How do we 
know that he was affected by it ? (8) Do you think that kind- 



David's Magnanimity 



237 



ness and generosity are usually more powerful than severity ? 
What does the proverb say about "a soft answer" (Prov. 
15:1)? What does Paul mean by "heaping coals of fire" 
on the head of an enemy (Rom. 12:20) ? (9) Is this rule of 
kindness in return for evil to be followed in all cases ? Name 
some cases if you can, in which you think it would be right to 
return evil for evil. (10)* Suppose David had killed Saul here 
when he had the chance, what difference would it have made 
in his own career ? 




A NATIVE OF SYRIA 



SECTION LIII 

DAVID AND NABAL, I SAM. 25:1-22 

And Samuel died; and all Israel gathered them- 25 
selves together, and lamented him, and buried him 
in his house at Ramah. And David arose, and went 
down to the wilderness of Paran. 

And there was a man in Maon, whose 1 possessions 2 
were in Carmel; and the man was very great, and he 
had three thousand sheep, and a thousand goats: 

EXPLANATORY NOTES 

This story of David's outlaw life, showing his method of 
getting provision for his men by compelling the farmers of the 
region to contribute, is from the early Judean narrative of David's 
life. It is very vivid, and admirably describes the border life of 
the age, the self-indulgence and heedlessness of Nabal, and the 
prompt, fierce anger of David when insulted. It appears to fol- 
low the story of David's escape from Saul in chap. 26, which is a 
variant of 24:1-22 (Section LII). The opening words regard- 
ing Samuel's death are not connected in any manner with the 
context. They are taken apparently from 28:3. They do not 
belong to this narrative. Vs. 1, "Samuel died": The last refer- 
ence to the prophet was in the story of David's flight to Ramah 
(19:18-24). This verse may have followed immediately after 
that account. In 28:3 it forms the appropriate introduction to 
the scene at En-dor. "The wilderness of Paran"f: a region 
some fifty miles south of Beersheba. If the word is read " Maon" 
with the Greek translation (the Septuagintf) the difficulty of so 
long a journey is removed. Vs. 2, "in Maon": a village lying 
five miles south of Ziph. It was mentioned in 23 : 24, 25 (Section 
LI), as the region in which David took refuge from Saul's pursuit. 
"In Carmel "f: a town between Ziph and Maon. The sheep- 
238 



David and Nabal 239 

3 and he was shearing his sheep in Carmel. Now 
the name of the man was Nabal; and the name of 
his wife Abigail; and the woman was of good under- 
standing, and of a beautiful countenance: but the 
man was churlish and evil in his doings ; and he was 

4 of the house of Caleb. And David heard in the 

5 wilderness that Nabal was shearing his sheep. And 
David sent ten young men, and David said unto the 
young men, Get you up to Carmel, and go to Nabal, 

6 and greet him in my name : and thus shall ye say 2 , 0r , ah haw 
to him that liveth in prosperity, Peace be unto thee, efc. peac 
and peace be to thy house, and peace be unto all that 

7 thou hast. And now I have heard that thou hast 
shearers: thy shepherds have now been with us, 

and we 3 did them no hurt, neither was there aught 3 Heb. put 
missing unto them, all the while they were in Carmel. shame 

8 Ask thy young men, and they will tell thee : wherefore 
let the young men find favor in thine eyes; for we 
come in a good day: give, I pray thee, whatsoever 
cometh to thy hand, unto thy servants, and to thy son 
David. 



shearing time was like a festival, in which great provisions were 
made for generous hospitality. Vs. 3, "Nabal .... and 
Abigail": The beauty and discretion of the woman are con- 
trasted with the surly and selfish disposition of her husband. 
"House of Caleb": the leader of the clans of Judah in the times 
of the conquest, and the possessor of the Hebron district 
(Num. 14: 24; Josh. 14:6-14). Vss. 4-8, David had been for some 
time near Nabal's property, on good terms with his shepherds, and 
in a measure guarding his flocks. It was customary for men living 



240 Samuel 

And when David's young men came, they spake 9 
to Nabal according to all those words in the name 
* or, remained of David, and 4 ceased. And Nabal answered 10 

qutet 

David's servants, and said, Who is David ? and who 
is the son of Jesse ? there are many servants now-a- 
days that break away every man from his master. 
Shall I then take my bread, and my water, and my n 
flesh that I have killed for my shearers, and give it 
unto men of whom I know not whence they are? 
So David's young men turned on their way, and 12 
went back, and came and told him according to all 
these words. And David said unto his men, Gird 13 
ye on every man his sword. And they girded on 
every man his sword; and David also girded on his 
sword; and there went up after David about four 
hundred men; and two hundred abode by the bag- 
gage. 

But one of the young men told Abigail, Nabal's 14 
wife, saying, Behold, David sent messengers out of 
the wilderness to salute our master; and he railed 

a roving life like David's to depend on the gifts of the farmers and 
to exercise some care over their property in return. At the shear- 
ing festival when David knew that there was plenty of provision 
prepared, he sent to ask for whatever Nabal chose to give him. 
Vs. 10, "servants that break away": Nabal refused to give any- 
thing. He said he had not asked David to guard his flocks, and 
did not propose to pay him by giving him food. Any runaway 
slave, he said, might make such a demand. Vs. 13, "Gird ye 
on": David's wrath knew no bounds at this refusal. While he 
had no legal right to demand this present from Nabal, it was so 
much in harmony with the custom of the times that he was in- 



David and Nabal 241 

15 at them. But the men were very good unto us, and 

we were not s hurt, neither missed we anything, as s ha. putt, 

shame 

long as we went with them, when we were in the 

16 fields : they were a wall unto us both by night and by 
day, all the while we were with them keeping the 

1 7 sheep. Now therefore know and consider what thou 
wilt do; for evil is determined against our master, 
and against all his house : for he is such a worthless 
fellow, that one cannot speak to him. 

18 Then Abigail made haste, and took two hundred 
loaves, and two 6 bottles of wine, and five sheep ready 6 Or, skins 
dressed, and five measures of parched grain, and a 
hundred clusters of raisins, and two hundred cakes 

19 of figs, and laid them on asses. And she said unto 
her young men, Go on before me; behold, I come 
after you. But she told not her husband Nabal. 

20 And it was so, as she rode on her ass, and came down 
by the covert of the mountain that, behold, David 
and his men came down toward her; and she met 

21 them. Now David had said, Surely in vain have I 

suited at Nabal's conduct. He and two-thirds of his men started 
at once to deal with the landowner as they thought he deserved. 
Vs. 17, "evil is determined": One of Nabal's servants warned 
his master's wife, Abigail, of their danger. Evidently the house- 
hold had but small respect for Nabal. Vs. 18, "two hundred 
loaves": The present prepared by Abigail for David was propor- 
tioned to the size of his band. The loaves were flat, thin cakes; 
the skins of wine would hold several gallons each; the seah, here 
translated "measure," was about one and one-half pecks. Vs. 19, 
"go on before me": The present was sent first, that David might 
be somewhat pacified before Abigail met him. Vs. 21, "David had 



242 



Samuel 



kept all that this fellow hath in the wilderness, 
that nothing was missed of all that pertained unto 
him: and he hath returned me evil for good. God 
do so 7 unto the enemies of David, and more also, if 
I leave of all that pertain to him by the morning light 
so much as one man-child. 



i 


Wf 




;; ;? ,; ' ^ v: T ■.:{■- 




"\ 


\ A^ 




j^T^ 





LOAVES OF BREAD 



said": As he led his men toward the home of Nabal he was in 
an angry mood, reflecting on what he regarded as his friendly and 
helpful conduct toward Nabal, and the latter's ungracious dis- 
dain. Vs. 22, "unto the enemies of David": The margin "unto 
David" is much more natural. He called down imprecations on 
himself in case he should fail to avenge the insult. 

QUESTIONS 

(i) Read over the lesson until all of its details are clear. 
Look up the scene on the map. Read carefully the notes 



David and Nabal 243 

for explanation of text, and consult the dictionary for any 
names or words not understood. (2)* How did the death of 
Samuel affect the people ? How did they honor him ? With 
what American statesman could you compare Samuel, in the 
greatness of his influence and the public esteem in which he 
was held? (3) Give as complete a picture of Nabal as you 
can as to his home, his social position, and his disposition. 
Would the term "wealthy farmer" or "ranchman" best de- 
scribe his business? (4) What sort of wife did he have? 
What is the writer's object in describing Abigail's character ? 
(5)* What did David and his men do in the vicinity of Nabal's 
estate? What would we think today of a man who got his 
living by doing work nobody asked him to perform, and then 
demanding pay for it ? What justification was there for this 
conduct in David's case? Was it probable that bands of 
robbers and outlaws, like David's, often levied this kind of 
"blackmail" on the landowners of Palestine? (Compare 
Scott's character "Rob Roy" for a man who followed a simi- 
lar vocation). (6) At what favorable time did David make 
his request for compensation? What made him think he 
would be certain to obtain his request ? (7) How did Nabal 
treat David's messengers? Do you think he really did not 
know that David's men had guarded his flocks, or was he 
merely evading his obligations, or did he resent the system of 
demanding gifts of this sort, or was he simply a surly and 
unsocial man? (8)* Do you think David's anger arose from 
Nabal's refusal to give him provisions, or from the surly and 
insulting manner in which the request was scorned? (9) 
What bearing has the story of Nabal upon the question of 
courtesy in one's treatment of others? Do you think it is 
usually possible to estimate one's real character by his polite- 
ness, deference, and regard for others ? What would be your 
definition of a "gentleman"? (10) How did Nabal's wife 
learn of her husband's treatment of David? (11) What 



244 Samuel 

means did she use to save the household from danger ? What 
would have happened had she not taken prompt action? 
What qualities in Abigail are especially desirable in our own 
day? (12)* What do you think was the purpose of this 
story ? 



' SECTION LIV 

DAVID AND ABIGAIL, I SAM. 25:23-44 

23 And when Abigail saw David, she hasted, and 
alighted from her ass, and fell before David on her 

24 face, and bowed herself to the ground. And she fell 
at his feet, and said, Upon me, my lord, upon me be 
the iniquity; and let thy handmaid, I pray thee, 
speak in thine ears, and hear thou the words of thy 

25 handmaid. Let not my lord, I pray thee, regard 
this worthless fellow, even Nabal; for as his name 
is so is he; * Nabal is his name, and folly is with him: 
but I thy handmaid saw not the young men of my 

26 lord, whom thou didst send. Now therefore, my 

EXPLANATORY NOTES 

The narrative of this section is continued from the early 
Judean story of David's life. It follows immediately after 25 : 1-22 
(Section LIII). In the present study the purpose of the entire 
account is given — the manner in which David secured his wife, 
Abigail. Her beauty and goodness of heart, as well as her wisdom 
in dealing with a delicate and dangerous situation, led David to 
desire to marry her. Vs. 23, "fell before David": prostrating 
herself, as was the custom before superiors. Vs. 24, "upon me 
be the iniquity": Abigail assumes the responsibility for the insult 
to David, though she had not known what had happened. Vs. 
25, "this worthless fellow": She insists that no heed must be 
paid to the conduct of her husband, who is reckless, foolish, 
deprived of reason by his habits of drinking. Nabal's name, 
(folly) seemed fitting. For herself, she had known nothing of 
David's request. Vs. 26, " let thine enemies .... be as Nabal": 

245 



246 Samuel 

lord, as the Lord liveth, and as thy soul liveth, 
» Heb. from seeing the Lord hath withholden thee 2 from blood- 

coming tnio " 

blood guiltiness, and from avenging thyself with thine own 

hand, now therefore let thine enemies, and them 
that seek evil to my lord, be as Nabal. And now this 27 
present which thy servant hath brought unto my 
lord, let it be given unto the young men that follow 
my lord. Forgive, I pray thee, the trespass of thy 28 
handmaid: for the Lord will certainly make my 
lord a sure house, because my lord fighteth the battles 
of the Lord; and evil shall not be found in thee all 
thy days. And though man be risen up to pursue 29 
thee and to seek thy soul, yet the soul of my lord shall 

'Or the living be bound in the bundle of 3 life with the Lord thy 
God; and the souls of thine enemies, them shall he 
sling out, as from the hollow of a sling. And it shall 30 
come to pass, when the Lord shall have done to my 
lord according to all the good that he hath spoken 
concerning thee, and shall have appointed thee prince 
over Israel, that this shall be no grief unto thee, nor 31 
offence of heart unto my lord, either that thou hast 

Let them become equally reckless, and so expose themselves to 
destruction. Vs. 28, "make my lord a sure house": a prediction 
of David's future success, because he fights the battles of Jehovah. 
"Bound in the bundle of life": David's life is too valuable to be 
lost. Like a precious treasure, tied up in a bundle as a family 
possession, it shall be safeguarded, in contrast with the life of his 
foes, which God would cast away like a stone from a sling. Vs. 
31, "this shall be no grief unto thee": When David has achieved 
success, he will be thankful that he did not avenge Nabal's insult 



David and Abigail 247 

shed blood without cause, or that my lord hath 
avenged himself. And when the Lord shall have 
dealt well with my lord, then remember thy hand- 
maid. 

32 And David said to Abigail, Blessed be the Lord, 
the God of Israel, who sent thee this day to meet me : 

33 and blessed be thy discretion, and blessed be thou, 
that hast kept me this day from bloodguiltiness, and 

34 from avenging myself with mine own hand. For in 
very deed, as the Lord, the God of Israel, liveth, who 
hath withholden me from hurting thee, except thou 
hadst hasted and come to meet me, surely there had 
not been left unto Nabal by the morning light so 

35 much as one man-child. So David received of her 
hand that which she had brought him: and he said 
unto her, Go up in peace to thy house; see, I have 
hearkened to thy voice, and have accepted thy 
person. 

36 And Abigail came to Nabal; and, behold, he held 
a feast in his house, like the feast of a king; and 
Nabal's heart was merry within him, for he was very 
drunken: wherefore she told him nothing, less or 



with blood. He ought to thank Abigail for holding back his arm 
from violence. Vs. 32, "who hath sent thee": David saw the 
providential nature of Abigail's visit to him, and was grateful. 
Otherwise the whole household of Nabal would have perished. 
Vs. 35, "I have hearkened": He accepted both her gift and her 
counsel, and was thankful for them. Vs. 36, "very drunken": 
Nabal, in his drunken revel, was in no condition to be told the 



248 Samuel 

more, until the morning light. And it came to pass 37 
in the morning, when the wine was gone out of 
Nabal, that his wife told him these things, and his 
heart died within him, and he became as a stone. 
And it came to pass about ten days after, that the 38 
Lord smote Nabal, so that he died. 

And when David heard that Nabal was dead, he 39 
said, Blessed be the Lord, that hath pleaded the 
cause of my reproach from the hand of Nabal, and 
hath kept back his servant from evil: and the evil- 
doing of Nabal hath the Lord returned upon his 
own head. And David sent and spake concerning 
Abigail, to take her to him to wife. And when the 40 
servants of David were come to Abigail to Carmel 
they spake unto her, saying, David hath sent us unto 
thee, to take thee to him to wife. And she arose, and 41 
bowed herself with her face to the earth, and said, 
Behold, thy handmaid is a servant to wash the feet 

events of the day, and his narrow escape from death. Vs. 37, 
"his heart died": The overwhelming news of his peril, and the 
safety he owed to his wife's discretion, proved too much for him. 
He sank in a spasm of terror, or perhaps suffered a stroke of 
paralysis. Vs. 38, "the Lord smote Nabal": His death soon 
after, perhaps from a second stroke, was understood to be a divine 
judgment upon him. Vs. 39, "Blessed be the Lord": David 
saw in Nabal's death both the punishment of the reckless farmer's 
conduct, and the higher meaning in the events which withheld 
him from an act of vengeance, which would have left tribal wounds 
not easily healed. Vs. 40, "David hath sent us": It was natural 
that David should wish to marry so attractive and"]discreet a 
woman. Vs. 41, "thy handmaid is a servant": A modest way 



David and Abigail 249 

42 of the servants of my lord. And Abigail hasted 
and arose, and rode upon an ass, with five damsels of 
hers that followed her; and she went after the mes- 
sengers of David, and became his wife. 

43 David also took Ahinoam of Jezreel; and they be- 

44 came both of them his wives. Now Saul had given 
Michal his daughter, David's wife, to Palti the son 
of Laish, who was of Gallim. 

of disclaiming for herself any right, save that of obeying David's 
will. She came to him, bringing five maids as her servants. 
Vs. 43, "Ahinoam of Jezreel": Polygamy was a common practice 
of the time. Jezreel was a town in Judah near Carmel and Ziph 
(Josh. 15:56). Vs. 44, "Saul had given Michal": The king con- 
strued David's flight as a sundering of all ties that bound them. 
So he gave his daughter, David's wife, to another man. David 
later reclaimed her for himseLT(II Sam. 3:12-16). 

QUESTIONS 
(1) Read over the text carefully, in close connection with 
the text of Section LIII, where the story begins. Consult the 
map for the locality, and the dictionary for any names you do 
not understand. Study the notes to make sure you have the 
meaning of the different verses. (2)* What incidents led up 
to the meeting of David and Abigail? (3) Was there any 
reason why the woman should take the blame for her hus- 
band's foolish conduct ? (4) Do you think she really despised 
Nabal as much as her words imply, or was she trying to secure 
David's favor? (5) How many good results of Abigail's 
intercession with David can you name? (6) Was it not a 
rather difficult and dangerous matter to interfere with David's 
purpose? Do you think it is ever easy to play the part of a 
peacemaker? What did Jesus say of the peacemakers 
(Matt. 5:9)? Is it one's right and duty to interpose in any and 



250 Samuel 

every quarrel where there is a reasonable hope of effecting 
peace ? (7) How did Abigail regard David; as a dangerous man 
who must be placated ? as a celebrated warrior who would come 
to future success ? or as the champion of God, a defender of 
the right ? (8)* How did she describe the value of David's 
life to his people? (9) How did David receive the interces- 
sion of Abigail ? Was he glad she came, or would he have 
preferred to go on and take vengeance on Nabal ? (10) How 
would you describe David's final attitude toward Nabal, that 
of generous forbearance or of contempt? Which would be 
the nobler attitude? Do you think any truly good and 
generous nature can ever feel contempt or scorn of any other 
person ? (1 1)* What effect did Abigail's news have on Nabal ? 
Do you think his collapse was due to anger, terror, shame, or 
some physical cause ? How was it interpreted by those about 
him and by David? In what manner do men's habits and 
dispositions bring physical effects, good or evil, upon them? 
(12)* What is the climax of the story? What qualities in 
Abigail made David wish to marry her ? (13) According to 
the ideas of that age, was it wrong for David to marry Abigail 
when he was already the husband of Michal ? Was it right 
for him to marry Ahinoam ? What does the change in such 
ideas since that age prove regarding the growth of ethical 
ideals ? 



' SECTION LV 

DAVID SPARES SAUL'S LIFE, I SAM. 26:1-25 

26 And the Ziphites came unto Saul to Gibeah, saying, 
Doth not David hide himself in the hill of Hachilah, 
2 which is before J the desert? Then Saul arose and f Or, Jeshimon 
went down to the wilderness of Ziph, having three 

EXPLANATORY NOTES 
This section recounts an act of generosity on David's part in 
his refusal to harm Saul when the latter was in his power. It is 
from the early Judean story of David's life. In many respects it is 
so similar to the narrative of Saul's escape from injury at David's 
hands in chap. 24 (Section LII) that it may well be regarded as 
a variant of the same story. In both accounts Saul's informants 
are the Ziphites (cf. 23: 19 with 26: 1); the locality is the same; in 
both David refuses to harm the king, because he is the anointed 
of God; and the conversations between David and Saul are much 
alike. The differences in details are probably due to local color- 
ing in the transmission of the stories. The present section prob- 
ably embodies the older of the two accounts. It apparently follows 
chap. 23 : 1-14 (Section XLIX, the story of David at Keilah), which 
is itself the parallel of 23:19-29 (Section LI, David's pursuit 
by Saul in the wilderness of Maon). The purpose of the story is 
to celebrate David's magnanimity to his enemy, and his reverence 
for the person of the king. Vs. 1, "Doth not David hide?": 
The verse is almost a repetition of 23:19. The people of Ziphf 
visit Saul at his home in Gibeahf to inform him of David's place 
of concealment in their vicinity. The desert (" Jeshimon" in the 
margin) is the eastern and rocky part of Judah, facing the Dead 
Sea. Hachilah was probably some hill in the highlands, overlook- 
ing the abrupt descent to the sea. Vs. 2, "three thousand men": 
The same number is mentioned in the other account (24:2). Vs. 

251 



252 Samuel 

thousand chosen men of Israel with him, to seek 
David in the wilderness of Ziph. And Saul encamped 3 
» Or, jeshimon in the hill of Hachilah, which is before 2 the desert, 
• by the way. But David abode in the wilderness, 
and he saw that Saul came after him into the wilder- 
ness. David therefore sent out spies, and under- 4 

3 or, to a set stood that Saul was come 3 of a certainty. And <; 

place m J ° 

David arose, and came to the place where Saul had 
encamped; and David beheld the place where Saul 
lay, and Abner the son of Ner, the captain of his host : 

4 or, barricade and Saul lay within the 4 place of the wagons, and the 

people were encamped round about him. 

Then answered David and said to Ahimelech the 6 
Hittite, and to Abishai the son of Zeruiah, brother 
to Joab, saying, Who will go down with me to Saul 
to the camp? And Abishai said, I will go down 
with thee. So David and Abishai came to the people 7 
by night : and, behold, Saul lay sleeping within the 
3 place of the wagons, with his spear stuck in the 



4, "sent out spies": to learn the size of Saul's forces, and the route 
they were taking. Vs. 5, "where Saul had encamped": Saul had 
brought his general Abnerf and had presumably made his camp 
secure against attack. The camp animals and heavy baggage 
were placed in a circle, within which the king and his soldiers were 
fairly safe. The margin, "barricade, " is much better than "place 
of the wagons. " In so rough a country no wheeled vehicle could 
have been used. Vs. 6, "Ahimelech .... and Abishai "f: Of 
the first we know nothing further. He was probably- one of 
David's soldiers of Hittite birth, like Uriah (II Sam. 23:39). 
Abishai was David's nephew, a fearless warrior. Vs. 7, "Saul 



David Spares Saul's Life 253 

ground at his head; and Abner and the people lay 

8 round about him. Then said Abishai to David, 
God hath delivered up thine enemy into thy hand 
this day: now therefore let me smite him, I pray 
thee, with the spear to the earth at one stroke, and I 

9 will not smite him the second time. And David 
said to Abishai, Destroy him not; for who can put 
forth his hand against the Lord's anointed, and be 

10 guiltless ? And David said, As the Lord liveth, 

the Lord will smite him.; 5 or his day shall come to s or, either 

11 die; or he shall go down into battle, and perish. The 
Lord forbid that I should put forth my hand against 
the Lord's anointed: but now take, I pray thee, the 
spear that is at his head, and the cruse of water, and 

12 let us go. So David took the spear and the cruse of 
water from Saul's head; and they gat them away: 
and no man saw it, nor knew it, neither did any 
awake; for they were all asleep, because a deep sleep 
from the Lord was fallen upon them. 



lay sleeping": The two men made their way unhindered to the 
side of the sleeping king. Vs. 9, "Destroy him not": Abishai was 
impatient to end all their troubles by a single thrust of the king's 
own spear. David would not consent. The person of the Lord's 
anointed was sacred to him (cf. 24:6). Vs. 10, "the Lord shall 
smite him": In some way or other God would deal with Saul, 
either by sudden death or by disease or in battle; but David would 
not interfere. Vs. 12, "spear and the cruse": David wanted to 
take these as proofs that he had actually had Saul in his power. 
When they had pulled the spear out of the ground and taken up 
the water jar, they hurried away, for they were in great peril. 



254 Samuel 

Then David went over to the other side, and stood 13 
on the top of the mountain afar off; a great space 
being between them; and David cried to the people, 14 
and to Abner the son of Ner, saying, Answerest thou 
not, Abner ? Then Abner answered and said, Who 
art thou that criest to the king ? And David said to 15 
Abner, Art not thou a valiant man ? and who is like 
to thee in Israel ? wherefore then hast thou not kept 
watch over thy lord the king? for there came one 
of the people in to destroy the king thy lord. This 16 
thing is not good that thou hast done. As the Lord 
liveth, ye are worthy to die, because ye have not kept 
watch over your lord, the Lord's anointed. And 
now see where the king's spear is, and the cruse of 
water that was at his head. 

And Saul knew David's voice, and said, Is this 17 
thy voice, my son David ? And David said, It is 
my voice, my lord, O king. And he said, Wherefore 18 
doth my lord pursue after his servant ? for what have 



Vs. 14, "David cried to the people": From a safe distance he 
taunted Saul's general, Abner, and his men with their carelessness 
in leaving the king unprotected. The distances at which men 
talk to each other in Palestine, especially from one hill to another, 
are remarkable. Vs. 16, "ye are worthy to die": The spear and 
water jar were proofs of the truth of what he said. In lands where 
the king has supreme power, the chief officer of the court is often 
held responsible with his life for the safety of the monarch. It is so 
in Turkey today. Vs. 17, "my son David": Something of Saul's 
former affection for David returned at this proof of the latter's gen- 
erosity. Vs. 19, "let him accept an offering": If God has moved Saul 



David Spares Saul's Life 255 

19 I done ? or what evil is in my hand ? Now therefore, 
I pray thee, let my lord the king hear the words of 
his servant. If it be the Lord that hath stirred thee 
up against me, let him accept an offering : but if it be 
the children of men, cursed be they before the Lord; 
for they have driven me out this day that I should 

6 not cleave unto the inheritance of the Lord, saying, « or, have ™ 

share in 

20 Go, serve other gods. Now therefore, let not my 
blood fall to the earth away from the presence of the 
Lord : for the king of Israel is come out to seek a flea, 
as when one doth hunt a partridge in the mountains. 

21 Then said Saul, I have sinned: return, my son 
David; for I will no more do thee harm, because my 
life was precious in thine eyes this day: behold, I 
have played the fool, and have erred exceedingly. 

22 And David answered and said, Behold the spear, O 
king ! let then one of the young men come over and 

against David, it must be because he is angry with him; in that 
case David will make an offering to atone for his sin, whatever it 
is. But if men have prejudiced Saul against David, then his 
curse is upon them. " Go, serve other gods": The common belief 
of the times, which David seems to share, was that each land had 
its own god. As David had been driven out of his own land, it 
was the apparent purpose of his enemies to deprive him of Jeho- 
vah's protection. Vs. 20, "let not my blood fall": He implores 
Saul not to drive him from the land, where Jehovah his God will 
be unable to avenge him in case of his death. "A flea .... a 
partridge": language similar to that in 24:14. Another and 
perhaps better reading is, "the king of Israel is come out to seek 
my life, as the eagle hunts the partridge on the mountains." Vs. 
21, "I have played the fool": Saul confesses his fault, and invites 



256 Samuel 

fetch it. And the Lord will render to every man his 23 
righteousness and his faithfulness; forasmuch as 
the Lord delivered thee into my hand to-day, and I 
would not put forth my hand against the Lord's 
anointed. And, behold, as thy life was much set by 24 
this day in mine eyes, so let my life be much set by 
in the eyes of the Lord, and let him deliver me out 
of all tribulation. Then Saul said to David, Blessed 25 
be thou, my son David: thou shalt both do mightily, 
and shalt surely prevail. So David went his way, 
and Saul returned to his place. 

David to return, either to the court or to the encampment from 
which he just took the spear and cruse. Vs. 25, "David went his 
way": He said nothing in answer to Saul's invitation. He 
contented himself with pointing out his own conduct toward the 
king, and they separated. The object of the narrative is of course 
to show David's generous treatment of Saul. 

QUESTIONS 
(1) Read over the lesson carefully, and also Section LII, 
and see if you think they are different accounts of the same 
incident. What points of resemblance do they have? In 
what do they differ ? (2) What scouting duty did David take 
upon himself alone ? (3)* How was the camp of Saul arranged ? 
(4) What companion did David take on his second visit to the 
camp of Saul ? (5) What did Abishai want to do ? Would 
not such an act have been natural in the circumstances ? (6) 
What motives kept David from consenting to Saul's death? 
Do you think it was David's kindness or his prudence that 
withheld him from killing the king? (7)* How did David 
make certain that the king should know his narrow escape? 
(8) What duty did Abner owe to Saul? How had he dis- 



David Spares Saul's Life 257 

charged it ? Was David right in saying that Abner ought to 
be put to death for sleeping when the king was in peril ? What 
is the usual punishment for a sentinel or guard who sleeps at 
his post ? (9)* What instances are there in our own day in 
which human lives, and public welfare, depend on the sleep- 
less vigilance and care of watchers and workers ? Would you 
say that our daily safety and ability to live and work comfort- 
ably depend upon the carefulness and punctuality of many 
people we never see ? Do you think we owe anything to them ? 
(10) How was Saul affected when he knew what David had 
done? Was this a case of "heaping coals of fire" on the 
enemy's head (Rom. 12:20)? (11) What did David seem 
to fear most in being driven from his land ? Was he a patriot 
in the modern sense of the term ? What is a patriot ? How 
can patriotism best be shown by the average man? (12) 
*Would you call this meeting of Saul and David a reconcilia- 
tion ? Why did not David accept Saul's invitation to return 
to him ? What is the purpose of the entire narrative ? 



SECTION LVI 

DAVID AMONG THE PHILISTINES, I SAM. 

27: 1 — 28:2 

And David said in his heart, I shall now perish 27 
one day by the hand of Saul: there is nothing better 
for me than that I should escape into the land of the 
Philistines; and Saul will despair of me, to seek me 
any more in all the borders of Israel : so shall I escape 
out of his hand. And David arose, and passed over, 2 
he and the six hundred men that were with him, 
unto Achish the son of Maoch, king of Gath. And 3 

EXPLANATORY NOTES 
In spite of the apparent change in Saul's attitude toward David 
recorded in the last section, David seems to have despaired of any 
safety in the land of Israel. He determines therefore to offer 
himself and his men to the king of Gath as a vassal, thus securing 
his protection, and in return giving him his aid in war. The 
section is from the early Judean narrative of David's life. It will 
be remembered that in 21:10-15 (Section XLVI) there is given 
one of the popular stories regarding his flight to the court of King 
Achish. It is probable that the present section is the original 
account in its proper place, and that the other is a distorted variant, 
inserted out of its chronological order. It is hardly likely that 
David would again visit a court from which he had departed 
under such humiliating conditions as set forth in 21:15 — 22:1a. 
Vs. 1, "Saul will despair": will see that it is useless to pursue 
further. Vs. 2, "king of Gath"|: the nearest of the Philistine 
cities. Vs. 3, "every man with his household": David brought 
his company of outlaws and soldiers with him, and they were 
quartered with their families in Gath. They would be of great 
assistance to the king, who had to wage constant warfare with the 
258 



Among the Philistines 259 

David dwelt with Achish at Gath, he and his men, 
every man with his household, even David with his 
two wives, Ahinoam the Jezreelitess, and Abigail 

4 the Carmelitess, Nabal's wife. And it was told 
Saul that David was fled to Gath : and he sought no 
more again for him. 

5 And David said unto Achish, If now I have found 
favor in thine eyes, let them give me a place in one 

of the cities in the Country, that I may dwell there: 'Heb. field 
for why should thy servant dwell in the royal city 

6 with thee ? Then Achish gave him Ziklag that day: 
wherefore Ziklag pertaineth unto the kings of Judah 

7 unto this day. And the number of the days that 
David dwelt in the x country of the Philistines was a 
full year and four months. 

8 And David and his men went up, and made a raid 

Bedouin. Vs 4, "he sought no more": Saul was convinced by 
David's departure to the Philistines that nothing more need be 
feared from him, since he had apparently given up all thought of 
seeking to be king. Vs. 5, "give me a place": David's request for 
a town for himself and his men probably grew out of his dislike 
of too close relations with the Philistines; his wish for greater 
freedom of action; and his desire to keep his men together and in 
training for what might be before him. Vs. 6, "gave him Zik- 
lag "t: This town, on the border of Philistia, Judah, and the 
desert, would give David the freedom he sought, and at the same 
time, his location there would be a protection to Philistia against 
the raids of the Bedouin. "Unto this day": in the days of the 
writer, or perhaps a later editor. The language implies that the 
tow^ but for this incident, would have belonged to Philistia 
(or perhaps to the northern kingdom of Israel, as did Beersheba). 
Vs. 8 "made a raid": The Hebrew indicates that this was not a 



260 S A M U E L 

upon the Geshurites, and the Girzites, and the 
Amalekites; for those nations were the inhabitants 
•or, from of the land, who were 2 of old, as thou goest to Shur, 
even unto the land of Egypt. And David smote the 9 
land, and saved neither man nor woman alive, and 
took away the sheep, and the oxen, and the asses, and 
the camels, and the apparel; and he returned, and 
came to Achish. And Achish said, Against whom 10 
have ye made a raid to-day? And David said, 
Against the South of Judah, and against the South 
of the Jerahmeelites, and against the South of. the 
Kenites. And David saved neither man nor woman n 
alive, to bring them to Gath, saying, Lest they should 

single action, but customary, habitual. David used to ravage the 
villages of the Canaanites and Bedouin, and bring the spoil back 
to Gath. It will be noticed that vss. 8-12 imply that he was still 
living in Gath. Probably they should come before vs. 5. "Ge- 
shurites .... Girzitesf .... Amalekites "f: These were the 
non-Hebrew and non-Philistine tribes on whose territory the 
raids were made. As the location of the Geshurites was east of 
the Jordan (Deut. 3:14; Josh. 13:11) and therefore far away, 
it is probable that the reading should be simply "Girzites and 
Amalekites. " These were Canaanites and Bedouin in the vicinity. 
They were the people David used to harass. "Who were of 
old": This reading gives little meaning. Probably "from Telem"f 
should be read instead (see margin). This was one of the far 
southern sites of Judah, on the way to the desert and to Egypt. 
Vs, 10, "Against the South of Judah": The Negeb or "South" 
was the entire district lying south of the Hebrew frontier. When 
David made his reports to Achish he would give him to under- 
stand that he had raided the region of Judah, his own tribe This 
would be sure to sever all bonds between David and the Hebrews, 
and make him a certain and trusted friend of the Philistines. 



Among the Philistines 261 

tell of us, saying, So did David, and so hath been his 
manner all the while he hath dwelt in the 3 country 3 Heb. field 

12 of the Philistines. And Achish believed David, say- 
ing, He hath made his people Israel utterly to abhor 
him; therefore he shall be my servant for ever. 

28 And it came to pass in those days, that the Philis- 
tines gathered their 4 hosts together for warfare, to * Heb. camps 
fight with Israel. And Achish said unto David, 
Know thou assuredly, that thou shalt go out with 
2 me in the host, thou and thy men. And David said 
to Achish, Therefore thou shalf know what thy serv- 
ant will do. And Achish said to David, Therefore 
will I make thee keeper of my head for ever. 

David wished to give this impression to Achish, that he might not 
suspect his loyalty. " Jerahmeelites .... Kenites": Two 
tribes in the south, or Negeb, who were friendly to the Hebrews, 
and to whom David actually sent presents from the spoil of his 
campaign against the Amalekites (30: 29). Vs. 11, "saved neither 
man nor woman": His method was to exterminate completely the 
population of the raided district, so that no report should reach 
Achish but his own. Vs. 12, "utterly to abhor him": Achish 
took David's reports as quite true, and was pleased, because he 
thought there could be no return to the Hebrews on David's part 
after the injuries he had done them. In fact, however, David had 
been careful to avoid all unfriendly acts toward Judah or any of 
its friendly clans. Vs. 1, "thou shalt go out with me": Achish 
felt that now David could be trusted to fight in the Philistine army 
against Saul and the Hebrews. Vs. 2, "thou shalt know": This 
reply was meant to assure Achish that David welcomed the occa- 
sion to fight against his former countrymen. In reality, David 
had no intention of doing so, and must have been placed in a most 
awkward position by this summons. Had he taken part in the 
war against Saul, it would have ruined forever his hopes of being 



262 Samuel 

king of Israel. But he put on a bold front, and pretended to be 
greatly elated at the opportunity. "Keeper of my head": The 
king of Gath, pleased at David's ready pledge to do great things 
in the campaign, promises him that if he fulfils his word, he shall 
be made his own chief officer, captain of his body-guard. Prob- 
ably all this time David was perplexed to know how he should 
extricate himself from his dilemma. It was necessary for him to 
avoid going on this campaign against his own people, but how he 
did not know. Fortune favored him beyond his expectations, as 
we shall see. 

QUESTIONS 
(i) Read over the lesson with care to get its meaning firmly 
in mind. Study the notes, in order to understand that which 
the text does not explain, and look up strange words in the 
dictionary, and places on the map. (2)* What were David's 
reasons for leaving Judah and going to Philistia ? How do 
you reconcile this action with Saul's apparent friendliness in 
26:17-25 (Section LV) ? Do you think he had reason to 
suspect Saul's sincerity? (3) To what place did David go? 
Why to that city ? Who went with him ? (4)* How did Achish 
receive him? Of what value were David and his men to 
Achish? (5) What effect did David's departure have upon 
Saul? Do you think he was pleased or otherwise? Why 
did Saul fear David ? Would his hostility be likely to end if 
he thought David was no longer aspiring to be king? (6) 
What reasons did David have for wishing to have Achish 
give him a town for himself at some distance from Gath? 
What town was given him? Where was it? (7)* What 
policy of deception did David practice on Achish all the time 
he lived in Philistia ? Why did he wish to represent himself 
as hostile to Judah and its allied tribes? (8) Do you think 
such deception justified by David's condition? Would you 
call such lying "military strategy," or "diplomatic representa- 
tion," or simple falsehood? Do you think there are some 
kinds of lies which are allowable, and others which are wholly 



Among the Philistines 263 

bad, or are all alike evil ? (9) What was David's method in 
his raids? What could excuse the wholesale slaughter of 
defenseless people ? Would such conduct be excused in war 
today? What has made the difference since David's time? 
Note that it has been one of the most notable achievements 
of Christianity that it has modified the horrors of war, and 
seeks constantly to banish war itself. (10)* What was David's 
dilemma when Achish summoned him to the campaign against 
Saul ? Why could he not tell him frankly the reasons why he 
could not fight against the Hebrews ? What would have been 
the result if he had actually taken part against them ? Must 
not David have been in extreme anxiety over his situation ? 
Would you say that his suffering and trouble was brought upon 
himself by his policy of deception ? Is this often the case in 
human life ? 



SECTION LVII 

SAUL AND THE WOMAN OF EN-DOR, I SAM. 

28:3-25 

Now Samuel was dead, and all Israel had lamented 3 
him, and buried him in Ramah, even in his own city. 
And Saul had put away those that had familiar spirits, 

EXPLANATORY NOTES 
In this section there is given what appears to be one of the 
popular prophetic stories of an incident near the close of Saul's 
life. In its high esteem for Samuel and its censure passed upon Saul 
it resembles chap. 15:1-35 (Sections XXXI, XXXII), one of the 
Ephraimite narratives of Samuel's life. But it is somewhat more 
sympathetic in its treatment of the unhappy king, and is probably an 
independent tradition. Saul, who has banished all necromancers 
and spiritists from the realm, goes in his despair to a medium at 
En-dor. At "his request she calls up the spirit of Samuel, who, how- 
ever, only adds to the king's distress by announcing the fate of him- 
self, his sons, and his kingdom on the morrow. This story may 
be regarded either as (1) an actual incident, in which the medium 
practiced on the fears of the king whom she probably recognized 
from the first, or (2) a popular tradition, without foundation in 
fact, but intended to emphasize Saul's superstitious fear, his frantic 
resort to witchcraft upon his failure to receive answers from the 
God whom he had neglected, and his final appeal to Samuel, the 
prophet whose counsel he had too long disregarded. It is probable 
that both the writer and the people who handed down the tradition 
accepted the story as true, for an unenlightened age is quick to 
put faith in witchcraft and other forms of intercourse with the 
dead. Viewed thus the account is valuable chiefly as an illustra- 
tion of the ease with which fortune tellers and other traffickers in 
the arts of mystery in every age have made dupes of the victims 
of sorrow, anxiety, or misfortune. Vs. 3, "Samuel was dead": 
264 



Saul and the Sorceress 265 

4 and the wizards, out of the land. And the Philistines 
gathered themselves together, and came and en- 
camped in Shunem; and Saul gathered all Israel 

5 together, and they encamped in Gilboa. And when 
Saul saw the host of the Philistines, he was afraid, and 

6 his heart trembled greatly. And when Saul inquired 
of the Lord, the Lord answered him not, neither by 

7 dreams, nor by Urim, nor by prophets. Then said 
Saul unto his servants, Seek me a woman that hath a 
familiar spirit, that I may go to her, and inquire of 
her. And his servants said to him, Behold, there is a 
woman that hath a familiar spirit at En-dor. 

This is the statement of 25 : 1, which (as explained in Section LIII) 
was probably copied back from this account. The death of the 
great prophet was an untold loss to Israel. He was buried in 
Ramah, his home city. The grave of Samuel is shown today at 
Nebi Samwil ("The Prophet Samuel") or Mizpah, three miles 
northwest of Jerusalem; but the tradition is late and worthless. 
"Saul had put away": Saul's zeal in banishing diviners, fortune 
tellers, and spiritists was probably due to Samuel's influence and 
advice (ef. 15: 23). The campaign of exclusion probably was 
directed against the people who practiced such things and the 
images, teraphimf, talismans, instruments, and objects used in 
such superstitious rites. Vs. 4, "Encamped in Shunem"f: a 
town on the slope of "Little Hermon, " facing Mt. Gilboa across 
the valley of Jezreel to the south. "Encamped in Gilboa": the range 
to the east of Esdraelon. Vs. 5, "he was afraid": Saul was no 
coward, but the strength of the enemy, commanding the plain as 
they did, was enough to cause him grave anxiety. Vs. 6, "in- 
quired of the Lord" : Not so much to secure counsel as to learn the 
issue of the battle. Dreams, which were regarded as tokens of the 
divine will, Urimf, the oracular instrument of priestly inquiry, 
and the revelations of the prophets were regarded as the means of 



266 Samuel 

And Saul disguised himself, and put on other 8 
raiment, and went, he and two men with him, and 
they came to the woman by night: and he said, 
Divine unto me, I pray thee, by the familiar spirit, 
and bring me up whomsoever I shall name unto thee. 
And the woman said unto him, Behold, thou knowest 9 
what Saul hath done, how he hath cut off those that 
have familiar spirits, and the wizards, out of the land : 
wherefore then lay est thou a snare for my life, to 
cause me to die ? And Saul sware to her by the Lord, 10 
saying, as the Lord liveth, there shall no 'punish- 
ment happen to thee for this thing. Then said the n 
woman, Whom shall I bring up unto thee? And 
he said, Bring me up Samuel. And when the woman T2 
saw Samuel, she cried with a loud voice; and the 
woman spake to Saul saying, Why hast thou deceived 



learning the will of God. In none of these inquiries was Saul suc- 
cessful. Vs. 7, "hath a familiar spirit": a woman who was a 
medium, or possessed a charm or talisman that had the power to 
summon the dead. "At En-dor "f: a village some ten miles away, 
on the other or northern side of "Little Hermon. " Vs. 8, "Divine 
unto me": It is pathetic to think of the king of Israel resorting to 
a person of this sort, whose life-business was the practice of 
fraud. Vs. 9, "Thou knowest": The woman, who probably 
recognized the king at once in spite of his disguise, sought to in- 
crease the value of her services by pretending to be afraid to work 
her spells. She alludes to the king's recent suppression of all 
divinersf as proof that she can do nothing for him, and that she 
believes him to be seeking to entrap her. Vs. n, "Bring me up 
Samuel": Reassured by the king's oath, she is ready to practice 
her arts. Vs. 12, "thou art Saul": It will be noticed that Saul 



Saul and the Sorceress 267 

13 me ? for thou art Saul. And the king said unto her, 
Be not afraid : for what seest thou ? And the woman 

said unto Saul, 'I see 2 a god coming up out of the 3 Or, gods 

14 earth. And he said unto her, What form is he of ? 
And she said, An old man cometh up; and he is 
covered with a robe. And Saul perceived that it was 
Samuel, and he bowed with his face to the ground, 
and did obeisance. 

15 And Samuel said to Saul, Why hast thou dis- 
quieted me, to bring me up ? And Saul answered, I 
am sore distressed; for the Philistines make war 
against me, and God is departed from me, and 
answereth me no more, neither by prophets, nor by 
dreams: therefore I have called thee, that thou 

16 may est make known unto me what I shall do. And 
Samuel said, Wherefore then dost thou ask of me, 
seeing the Lord is departed from thee, and is become 

17 thine adversary ? And the Lord hath done unto thee, 
as he spake by me : and the Lord hath rent the king- 
dom out of thy hand, and given it to thy neighbor 

saw nothing, but was told by the medium that she saw gods, or 
spirits, rising from the earth. The darkness, the king's anxious 
and exhausted condition, and his superstitious fear, combined to 
place him in the power of the woman. Vs. 14, "did obeisance": 
The description of Samuel by the woman, to whom so noted a 
prophet would be a familiar figure, convinced Saul that the dead 
seer was before him, and he fell on his face before the imaginary 
ghost. Vs. 15, "Samuel said to Saul": The conversation was of 
course carried on by the woman. The Greek diviners used ven- 
triloquism to dupe their patrons. Vs. 17, "as he spake by me": 



268 Samuel 

even to David. Because thou obeyedst not the voice 18 
of the Lord, and didst not execute his fierce wrath 
upon Amalek, therefore hath the Lord done this 
thing unto thee this day. Moreover the Lord will 19 
deliver Israel also with thee into the hand of the 
Philistines; and to-morrow shalt thou and thy sons 
be with me: the Lord will deliver the host of Israel 
also into the hand of the Philistines. 

Then Saul fell straightway his full length upon 20 
the earth, and was sore afraid, because of the words 
of Samuel; and there was no strength in him; for 
he had eaten no bread all the day, nor all the night. 
And the woman came unto Saul, and saw that he 21 
was sore troubled, and said unto him, Behold, thy 
handmaid hath hearkened unto thy voice, and I have 
put my life in my hand, and have hearkened unto 
thy words which thou spakest unto me. Now there- 22 
fore, I pray thee, hearken thou also unto the voice 
of thy handmaid, and let me set a morsel of bread 
before thee; and eat, that thou mayest have strength, 
when thou goest on thy way. But he refused, and 23 

The reference is of course to chap. 15. Saul's failure completely 
to destroy the Amalekites is again made the ground of his rejec- 
tion. This scene completes the denunciation of the former one. 
Vs. 19, "thou and thy sons be with me": in the region of the dead. 
Vs. 20, "Saul fell straightway": The message could not be worse. 
Faint from fasting and his long journey, he had no strength left. 
Vs. 22, "let me set a morsel of bread": The human and sym- 
pathetic side of the woman was roused at the sight of the king's 
distress. She had been unable to give him any hope, knowing 



Saul and the Sorceress 269 

said, I will not eat. But his servants, together with 
the woman, constrained him; and he hearkened 
unto their voice. So he arose from the earth, and 

24 sat upon the bed. And the woman had a fatted 
calf in the house; and she hasted, and killed it; and 
she took flour, and kneaded it, and did bake 

25 unleavened bread thereof: and she brought it before 
Saul, and before his servants; and they did eat. 
Then they rose up, and went away that night. 

his helplessness in the face of the Philistine hosts. But she could 
at least strengthen him with food, and after that he and his men 
went back the long road to the camp, to meet death like the 
brave men they were. 

QUESTIONS 

(1) Master as fully as possible the details of the story, con- 
sulting the notes, dictionary, and map. (2) What were the 
locations of the two camps ? About how far were they apart ? 
(3)* How was Saul affected by the sight of the Philistine host ? 
What added to his distress ? Is one who has neglected prayer 
and a holy life likely to obtain the comforts of religion in a 
time of trouble? In what circumstances may answers to 
prayer be expected? (4) What sort of people had Saul 
banished from the land ? Did he do right in thus suppress- 
ing their business? Are there such frauds today? From 
what class of people do they secure patronage ? What would 
be your estimate of one who consulted a fortune teller or 
clairvoyant? (5)* What happened when Saul visited the 
medium? How did the woman make Saul believe that Sam- 
uel was really talking with him? Do you think the writer 
of the account believed that Samuel was actually called up. ? 
(6) Suppose the medium had given Saul an encouraging 



270 Samuel 

message, predicting his victory, might it have affected the 
results of the battle ? How far do you think kind, inspiring, 
and encouraging words may go in affecting the success of 
other people? Will the reverse be true if discouraging 
and pessimistic forecasts are made? What bearing has 
this upon one's responsibility not only for acts but for words ? 
(7) If Saul was convinced that the battle of the following day 
would be fatal, why did he not escape that night? Does 
this courageous return into danger help in interpreting the 
character of Saul ? Does it help us to understand why his 
people loved him and remained faithful to him in spite of his 
faults ? (8)* What do you think is the purpose of this section ? 
Would you regard it as a literal recital of facts or as the 
account of a clever fraud practiced on King Saul by the 
woman, or as an unfounded tradition ? 



. SECTION LVIII 

DAVID AND THE PHILISTINE INVASION, 
I SAM. 29:1-11 

29 Now the Philistines gathered together all their 
hosts to Aphek: and the Israelites encamped by the 

2 fountain which is in Jezreel. And the lords of the 
Philistines passed on by hundreds, and by thousands ; 
and David and his men passed on in the rearward 

3 with Achish. Then said the princes of the Philis- 
tines, What do these Hebrews here? And Achish 

EXPLANATORY NOTES 

This section continues the story of 27:1 — 28:2 (Section LVI) 
and like it, is from the early Judean account of David's career. 
It explains his fortunate escape from the necessity of fighting 
against his own people. The Philistine chiefs, discovering that 
he was in the camp as a vassal of King Achish, insisted on his 
departure, as one who was too likely to turn against his present 
allies in the battle, and by this means secure the favor of his former 
lord, Saul. David was apparently much chagrined at the demand, 
but in reality must have hailed it as a providential solution of the 
serious dilemma in which he found himself (cf. Section LVI). 
Vs. 1, "to Aphek"f: Probably some place in the plain of Esdraelon 
nearer to Mt. Gilboa than their former camp at Shunem. "The 
fountain which is in Jezreel": This may mean the Spring of 
Harod at the foot of Gilboa, in the plain of Jezreel, or the spring of 
the town of Jezreel itself. Vs. 2, "passed on by hundreds and by 
thousands": perhaps in a final military review before the battle. 
Vs. 3, "What do these Hebrews here?" The Philistine leaders 
thought it unsafe to have David and his men in their army. 
Achish tried in vain to convince them that David had completely 
broken with Saul and had been a faithful Philistine vassal for two 
271 



272 Samuel 

said unto the princes of the Philistines, Is not this 
David, the servant of Saul the king of Israel, who 
hath been with me these days, or rather these years, 
and I have found no fault in him since he fell away 
unto me unto this day ? But the princes of the Phil- 4 
istines were wroth with him; and the princes of the 
Philistines said unto him, Make the man return, 
that he may go back to his place where thou hast 
appointed him, and let him not go down with us to 
battle, lest in the battle he become an adversary to 
us: for wherewith should this fellow reconcile him- 
self unto his lord ? should it not be with the heads 
of these men ? Is not this David, of whom they 5 
sang one to another in dances saying, 

Saul hath slain his thousands, 

And David his ten thousands ? 



years or more. Vs. 4, "with the heads of these": i.e., with the 
lives of Philistine soldiers, against whom David and his men might 
turn at a critical moment in the battle. This would be sure to 
reinstate him in Saul's favor. Vs. 5, "of whom they sang": 
when David returned from his victory over the Philistines, 18:7. 
The same song is alluded to in the popular tradition of David's 
presence at the court of Achish, 21:11. Vs. 7, "Wherefore now 
return": The king of Gath was embarrassed to have to send 
David back, but it was the only thing to do, since the other Phil- 
istine leaders were so suspicious of him. Vs. 8, "what have I 
done ?": David pretended to be greatly chagrined at the necessity 
of abandoning the campaign. In reality, it was the very event he 
wanted, saving him as it did from the danger of having to ruin his 
prospects by fighting against his own people. Vs. 9, "as an 
angel of God": The references to the God of the Hebrews on 



A Philistine Invasion 



2 73 



6 Then Achish called David, and said unto him, As 
the Lord liveth, thou hast been upright, and thy 
going out and 'thy coming in with me in the host is 
good in my sight; for I have not found evil in thee 
since the day of thy coming unto me unto this day: 

7 nevertheless the lords favor thee not. Wherefore 
now return, and go in peace, that thou displease not 

8 the lords of the Philistines. And David said unto 




THE PLAIN OF JEZREEL 



Achish, But what have I done ? and what hast thou 
found in thy servant so long as I have been before 
thee unto this day, that I may not go and fight 

9 against the enemies of my lord the king ? And 
Achish answered and said to David, I know that 
thou art good in my sight, as an angel of God: not- 
withstanding the princes of the Philistines have said, 

io He shall not go up with us to the battle. Wherefore 
now rise up early in the morning with the servants of 
thy lord that are come with thee; and as soon as ye 



274 Samuel 

are up early in the morning, and have light, depart. 
So David rose up early, he and his men, to depart n 
in the morning, to return into the land of the Philis- 
tines. And the Philistines went up to Jezreel. 

the part of Achish, a Philistine, might not be unnatural in speak- 
ing to one like David, whose life and religion he knew so well. 
Vs. 10, "the servants of thy lord": Achish alludes to David's 
men as servants of King Saul, as indeed nominally they were. He 
knew how hard a thing he was asking of David to forbid him to 
fight, and must have done all he could to remove any sense of 
anger or insult that David would be supposed to feel. Vs. n, 
"into the land of the Philistines": back to the city of Ziklagf, 
the place where David and his men lived. 

QUESTIONS 
(i) Study the lesson carefully, using first the text, then the 
comments, the dictionary, and the map. (2) What people 
invaded the land of Israel? What was their purpose? 
Where did they encamp ? (3)* How did the Philistines learn 
that David was among them? Why were they displeased? 
Is it usual for a man of one nation to enter the army of another 
people? Can you remember other examples? (4) Do you 
think the Philistine chiefs were justified in having David sent 
away ? When had they heard of him before ? What do you 
think David really would have done if he had not been ordered 
away? (5)* How did Achish feel when the chiefs of the 
Philistines made their decision ? If David should feel insulted 
at his rejection, would it not be dangerous to send him back 
into their land? Does it seem certain that Achish trusted 
him completely ? If Achish had known all the facts of David's 
career, would he have put as much confidence in him ? (6) 
What do you think were David's feelings as he departed from 
the camp? Would you say that it was a fortunate escape 



A Philistine Invasion 275 

from a delicate and embarrassing position ? Has one a right 
to get into such trouble in the hope that he may be lucky 
enough to escape? Do you think David's conduct in this 
matter was worthy of imitation ? (7)* Where did David and 
his men go when they left the Philistine camp? Had they 
left their homes guarded in any way ? 



SECTION LIX 

DAVID AND THE AMALEKITES , I SAM. 30:1-31 

And it came to pass, when David and his men were 30 
come to Ziklag on the third day, that the Amalekites 
had made a raid upon the South, and upon Ziklag, 
and had smitten Ziklag, and burned it with fire, and 2 
had taken captive the women and all that were there- 
in, both small and great: they slew not any, but 
carried them off, and went their way. And when 3 
David and his men came to the city, behold, it was 
burned with fire; and their wives and their sons 
and their daughters, were taken captive. Then 4 
David and the people that were with him lifted up 
their voice and wept, until they had no more power 

EXPLANATORY NOTES 
The narrative in this section is continued from the earliest 
source, the Judean account of David's life. When he returned 
from following the Philistines to battle in the plain of Jezreel, 
sent back because of their suspicion of him, he found that the 
town of Ziklagf where he and his men lived, had been raided by 
Amalekites. The place was burned and the women and children 
carried off. After the first outburst of grief and anger, David 
and his men followed the raiders and by a sudden attack re- 
covered the captives and the spoil. Vs. 1, "had made a raid": 
The Amalekitesf, who lived on the southern border of Philistia 
and Judah, had noted David's departure with his followers. 
They took advantage of his absence to raid Ziklag. Vs. 2, "slew 
not any": In this they differed from David's own treatment of the 
regions he raided (27:8, 9). But probably their purpose was to 
sell their captives to Egyptian slave dealers. Vs. 4, "lifted up 
276 



pursue 



David and the Amalekites 277 

5 to weep. And David's two wives were taken cap- 
tive, Ahinoam the Jezreelitess, and Abigail the wife 

6 of Nabal the Carmelite. And David was greatly 
distressed; for the people spake of stoning him, 
because the soul of all the people was grieved, every 
man for his sons and for his daughters: but David 
strengthened himself in the Lord his God. 

7 And David said to Abiathar the priest, the son of 
Ahimelech, I pray thee, bring me hither the ephod. 
And Abiathar brought thither the ephod to David. 

8 And David inquired of the Lord, saying, J If I pursue « or, shdi 1 
after this troop, shall I overtake them? And he 
answered him, Pursue; for thou shalt surely overtake 

9 them, and shalt without fail recover all. So David 
went, he and the six hundred men that were with 
him, and came to the brook Besor, where those that 

10 were left behind stayed. But David pursued, he 
and four hundred men; for two hundred stayed 
behind, who were so faint that they could not go over 
the brook Besor. 



their voice and wept": It was a sudden and crushing blow. 
Oriental, people are violent in expressing their emotions. Vs. 6, 
"the people spake of stoning him": David was in straits, in great 
danger from his own men. Their grief at their loss quickly turned 
to anger against their leader. Vs. 7, "bring me hither the ephod"f : 
In this extremity David wished to lose no time, and wanted the 
divine direction. Abiatharf was his priestly friend and adviser. 
Vs. 8, "Pursue; for thou shalt surely overtake": The oracle was 
favorable, and David was bidden to follow the raiders. Vs. 9, 
"came to the brook Besor": one of the wadies or valleys whose 



278 Samuel 

And they found an Egyptian in the field, and n 
brought him to David, and gave him bread, and he 
did eat; and they gave him water to drink; and they 12 
gave him a piece of a cake of figs, and two clusters 
of raisins: and when he had eaten, his spirit came 
again to him; for he had eaten no bread, nor drunk 
any water, three days and three nights. And David 13 
said unto him, To whom belongest thou ? and whence 
art thou? And he said, I am a young man of 
Egypt, servant to an Amalekite; and my master 
left me because three days ago I fell sick. We made 14 
a raid upon the South of the Cherethites, and upon 
that which belongeth to Judah, and upon the South 
of Caleb; and we burned Ziklag with fire. And 15 
David said to him, Wilt thou bring me down to this 
troop ? And he said, Swear unto me by God, that 
thou wilt neither kill me, nor deliver me up into the 
hands of my master, and I will bring thee down 
to this troop. 

location is unknown. Here he left the two hundred men who 
were too weak to go further. Vs. n, "found an Egyptianf in the 
field": This man, a slave abandoned by his Amalekite master in 
the desert, was the means of discovering the route and size of the 
Amalekite host. Vs. 12, "his spirit came again": The man had 
been left sick, without food or water, and was nearly dead. Vs. 
14, "We made a raid": The Cherethitesf were a clan of the Phil- 
istines. Caleb was the conqueror of Hebron (Josh. 14:6-15). 
It is evident that Ziklag was only one of the districts which they 
plundered. Vs. 15, "Swear unto me": The slave was willing to 
tell all he knew if he could be protected, especially from those he 



David and the Amalekites 279 

16 And when he had brought him down, behold, they 
were spread abroad over all the ground, eating and 
drinking, and dancing, 2 because of all the great spoil 
that they had taken out of the land of the Philistines, 

17 and out of the land of Judah. And David smote 
them from the twilight even unto the evening of the 
next day : and there escaped not a man of them, save 
four hundred young men, who rode upon camels and 

18 fled. And David recovered all that the Amalekites 

19 had taken; and David rescued his two wives. And 
there was nothing lacking to them, neither small nor 
great, neither sons nor daughters, neither spoil, nor 
anything that they had taken to them : David brought 

20 back all. And David took all the flocks and the 
herds, which they drove before those other cattle, 
and said, This is David's spoil. 

21 And David came to the two hundred men, who 
were so faint that they could not follow David, 
whom also they had made to abide at the brook 

betrayed. Vs. 16, "spread abroad": The camp was scattered, 
and wholly unprotected. They expected no pursuit, for the men 
of Ziklag were supposed to be with the Philistines in the campaign 
against Saul. They were holding a revel in celebration of their 
success. The dancing shows that religious exercises in honor 
of their gods were not neglected. Vs. 17, "David smote them": 
It is not likely that it took a whole day to disperse the Amalekites. 
Rather it seems probable that David and his men remained in 
hiding till the twilight of the next day, when the orgy had wearied 
the host. Then his attack was sharp, swift, and decisive. Before 
darkness had fallen all was done. Only one company of the 
enemy escaped, by swift camel riding. Vs. 20, "This is David's 



280 Samuel 

Besor; and they went forth to meet David, and to 
meet the people that were with him: and when 
David came near 3 to the people, he 4 saluted them. 
Then answered all the wicked men and base fellows, 22 
of those that went with David, and said, Because 
they went not with us, we will not give them aught 
of the spoil that we have recovered, save to every man 
his wife and his children, that he may lead them away, 
and depart. Then said David, Ye shall not do so, 23 

spoil ": The Hebrews recovered all their relations and possessions. 
In addition, they took a large amount of spoil captured from Other 
places than Ziklag. This was assigned to David. Vs. 21, "the 
two hundred men": The ones who had been left at the brook 
Besor came out with joy to meet their returning comrades. Vs. 22, 
"we will not give them aught": Some of David's men wanted to 
exclude these two hundred from any share in the victory beyond 
the return of their wives and children. Vs. 24, "as is his share": 
David would not consent to any such selfish conduct. The men 
who remained in camp and guarded the possessions left there 
should share equally with the men who fought. This became 
a rule in Israel, and was later incorporated in the law of the 
nation, and attributed to Moses (Num. 31:27). Vs. 26, "a 
present for you": This shows that the spoil included much more 
than was taken from Ziklag. It also reveals David's wisdom in 
securing the friendship of the leading men of Judah. Later on it 
led to his choice as king. Vss. 27-31, "to them that were in 
Bethel "f: The towns here mentioned were all in the tribe of 
Judah or near its borders. Bethel was the well-known place, a 
few miles north of Jerusalem; or the name may stand for the 
Bethel or Bethuel of Josh. 19:4 and I Chron. 4:30, a town men- 
tioned as near Hormah and Ziklag; Ramath or Ramah of the 
South (Josh. 19:8) is not known but was probably some thirty or 
forty miles south of Hebron; Jattir is mentioned (Josh. 15:48; 
21 : 14) along with^Eshtemoa as a town in the hill country of 



David and the Amalekites 281 

my brethren, with that which the Lord hath given 
unto us, who hath preserved us, and delivered the 
24 troop that came' against us into our hand. And who 
will hearken unto you in this matter? for as his 
share is that goeth down to the battle, so shall his 
share be that tarrieth by the baggage: they shall 




25 share alike. And it was so from that day forward, 
that he made it a statute and an ordinance for Israel 
unto this day. 

26 And when David came to Ziklag, he sent of the 
spoil unto the elders of Judah, even to his friends, 
saying, Behold, a 5 present for you of the spoil of the 

27 enemies of the Lord: to them that were in Beth-el, 



Heb. blessing 



282 Samuel 

and to them that were in Ramoth of the South, and 
to them that were in Jattir, and to them that were in 28 
Aroer, and to them that were in Siphmoth, and to 
them that were in Eshtemoa, and to them that were 29 
in Racal, and to them that were in the cities of the 
Jerahmeelites, and to them that were in the cities 
of the Kenites, and to them that were in Hormah, 30 
and to them that were in Bor-ashan, and to them 31 
that were in Hebron, and to all the places where 
David himself and his men were wont to haunt. 



Judah, not far from Hebron; Aroer, perhaps a site in the Wadi 
Arara, twenty miles south of Hebron, and twelve miles southeast 
of Beer-sheba; Siphmoth, probably south of Eshtemoa; the latter 
is mentioned in Josh. 15 : 50; 21 : 14 with Jattir as being in the high- 
lands of southern Judah; Racal should perhaps be Carmel,t 
already familiar in the story of David. The Jerahmeelites and 
the Kenitesf were non-Hebrew but friendly tribes living on the 
southern border of Judah. Hormah was a city on the southern 
frontier of Canaan where a victory was gained over the Canaanites 
during the period of the Exodus (Num. 21:3). For the unknown 
Bor-ashan it seems better to read Beer-sheba,f whose omission 
from the list is singular. Athach is unknown. Hebron was the 
chief city of Judah, the place where David was made king shortly 
after. The presents sent seem to have been both a return of kind- 
ness for hospitality enjoyed during David's period of wandering, 
and a promise of further favors in the future. The entire story 
shows David's ability, promptness and success in meeting an 
emergency, and the manner in which ill-fortune was changed by 
him into brilliant victory. 

QUESTIONS 
(1) Study the text carefully to learn all the incidents of the 
story. Consult the notes and dictionary for explanations of 



David and the Amalekites 283 

points not understood, and locate the places on the map, as 
far as they are known. (2)* Where had David and his men 
been just previous- to this narrative ? (3) What did they find 
on their return to their home in Ziklag? Who were the 
raiders ? Did David know who had burned the town ? What 
means did he have of tracing them ? (4) How did David and 
his men show their emotion ? Why did the men blame David 
for what had occurred ? Is it often the case that people seem 
to find satisfaction in blaming someone, even though he is 
innocent, for their misfortunes? Was this blame of David 
just ? Who of them all had lost most ? (5)* Where did David 
find strength? Would a person who had been indifferent to 
the practice of prayer derive much benefit from its sudden use 
in an emergency? (6) How did David ascertain the will of 
God ? What was the method of consulting God by means of 
the ephod? What assurance did David receive? (7) Why 
did he leave part of his army on the way ? Who gave David 
information? What was the Egyptian's explanation of his 
condition ? (8)* In what condition did David find the Amale- 
kites? Why had they not killed the prisoners they took at 
Ziklag? What was the great slave market of that time? 
(9) When did David attack the camp? What did they re- 
cover? Did they take anything in addition to their own 
people and possessions ? (10) How were they greeted by the 
two hundred men they had left on the road ? What proposal 
was made by some of those who had been in the fighting line ? 
What did David say in opposition? What rule did David 
make for his army henceforth ? Do you think this rule just 
and wise? (n)* What did David do with the surplus spoil 
after their return to Ziklag ? Name three motives that led to 
this conduct. In what way does this entire narrative add to 
David's glory? How does it differ from Abraham's similar 
conduct (Gen. 14) ? 



SECTION LX 

THE BATTLE OF MT. GILBOA, I SAM. 31:1-13 

Now the Philistines fought against Israel: and 31 
the men of Israel fled from before the Philistines, and 
fell down J slain in mount Gilboa. And the Philis- 2 
tines followed hard upon Saul and upon his sons; and 
the Philistines slew Jonathan, and Abinadab, and 
Malchi-shua, the sons of Saul. And the battle went 3 
sore against Saul, and the archers overtook him; and 
he was greatly distressed by reason of the archers. 

EXPLANATORY NOTES 

The final section is taken from the main narrative, the early 
Judean story of David's life. It reveals Saul, in spite of all his 
defects, fighting valiantly for his country, and dying at last when 
all hope of victory was past. Vs. 1, "Philistines fought": Israel's 
old enemy had come up from its lowland home to fight in the 
mountains. This should have given the Hebrews the advantage, 
but it did not. "Fell down slain": The size of Saul's force is not 
stated, but his army was entirely routed and either slain or dis- 
persed by the Philistines. "In mount Gilboa"f: The range of 
mountains that rises on the south side of the plain of Jezreel. 
It would afford admirable advantage to an army posted on its 
side or top. Vs. 2, "slew Jonathan": How quietly a great tragedy 
can be told. Jonathan's death was an irreparable loss to David 
and to all Israel. He and his brothers staid by their father till 
the last, and died fighting by his side. "Abinadab": In 14:49 
(Section XXX) he is called Ishvi. Vs. 3, "he was greatly dis- 
tressed": The Hebrew army had doubtless been broken up by 
Philistine charges, many of them killed and still more put to 
flight (vs. 7), and now the archers centeredHheir fire"on Saul and 



The Battle of Mt. Gilboa 285 

4 Then said Saul to his armourbearer, Draw thy sword, 
and thrust me through therewith, lest these uncir- 
cumcised come' and thrust me through, and 2 abuse 'Or, make a 

mock of me 

me. But his armourbearer would not; for he was 
sore afraid. Therefore Saul took his sword, and fell 

5 upon it. And when his armourbearer saw that Saul 
was dead, he likewise fell upon his sword, and died 

6 with him. So Saul died, and his three sons, and his 
armourbearer, and all his men, that same day together. 

7 And when the men of Israel that were on the other 
side of the valley, and they that were beyond the 

his little surviving company. Vs. 4, "thrust me through": Saul 
wished to avoid the disgrace of falling by a Philistine sword, as 
Abimelech wanted to escape the shame of being slain by a woman 
(Judg. 9:54). Probably, as the marginal rendering hints, he 
feared that they might insult and torture him before killing him. 
"Uncircumcised" is a term often applied to the Philistines, as 
denoting non-Hebrews, and especially men of a wholly unrelated 
race, who did not practice the rite of circumcision which most 
Semitic nations seem to have observed. "His armourbearer would 
not": Perhaps the terror of the circumstances rendered him 
incapable of any action, or his high respect for Saul made him 
unwilling to injure his king. "Saul took his sword": He preferred 
suicide to captivity or torture. Another story of Saul's death was 
told by the messenger who brought David the news (II Sam. 1 : 
5-10). Perhaps, however, it was only in hope of obtaining a reward 
from David. This is one of the rare cases of suicide in the Bible 
(cf. Ahithophel, II Sam. 17:23, Zimri, I Kings 16:18, and Judas 
Iscariot, Matt. 27:5). Vs. 5, "died with him": The armor- 
bearer would not survive his master. Vs. 6, "all his men": 
The tragedy was complete. Saul and his servant were the last 
of the group to die. Vs. 7, "forsook the cities and fled": This 
verse points out not only the immediate consequences of the 



286 Samuel 

Jordan, saw that the men of Israel fled, and that Saul 
and his sons were dead, they forsook the cities, and 
fled; and the Philistines came and dwelt in them. 
And it came to pass on the morrow, when the Philis- 8 
tines came to strip the slain, that they found Saul 
and his three sons fallen in mount Gilboa. And they 9 
cut off his head, and stripped off his armour, and sent 
into the land of the Philistines round about, to carry 
the tidings unto the house of their idols, and to the 
people. And they put his armour in the house of the 10 
Ashtaroth; and they fastened his body to the wall of 
Beth-shan. And when the inhabitants of Jabesh- n 
gilead heard concerning him that which the Philis- 
tines had done to Saul, all the valiant men arose, and 12 
went all night, and took the body of Saul and the 
bodies of his sons from the wall of Beth-shan; and 
they came to Jabesh, and burnt them there. And 13 
they took their bones, and buried them under the 
tamarisk- tree in Jabesh, and fasted seven days. 

battle, but those more remote as well. A panic seized the Hebrews 
dwelling near the scene of the battle, and even those across the 
Jordan. They abandoned their towns, and the entire region was 
occupied by the Philistines. Vs. 8, "strip the slain": No doubt 
the battle had lasted till darkness fell, and there was no chance 
to gather the spoil till the next day. Clothing, armor, and weapons 
would of course be taken from the bodies of the slain. Vs. 9, 
"to carry the tidings": They cut off Saul's head and sent it about 
among their cities and shrines to delight their people with the 
news of the death of their foe. Vs. 10, "house of the Ashtaroth''f: 
"House of Asthoreth" or Astarte, would be a better rendering. 
It is not known where it was. Trophies of war were often placed 



The Battle of Mt. Gilboa 287 

in temples. The sword of Goliath was hung in the sanctuary at 
Nob (21:9). So in this case the armor of Saul was kept as a 
trophy in one of their sanctuaries. "Fastened his body": This 
exposure of the bodies of foes was common in ancient warfare. 
It was an act of savage triumph. The bodies of Saul's sons 
shared the same fate (vs. 12). Vs. n, "inhabitants of Jabesh- 
gilead"f: an east Jordan city which Saul rescued from the 
Ammonites in the beginning of his reign (I Sam. 11:5 f.; Section 
XXIII). Its people did not forget this service, but bravely ren- 
dered such honor to the king as the tragic occasion permitted. 
Vs. 12, "burnt them there": By a night march they secured the 
bodies from the wall of Beth-shan, either under cover of darkness, 
or by a fight with the Philistine garrison, and prevented further 
disturbance of the corpses by burning them. Burning was an 
unusual treatment of a corpse among the Hebrews, but these 
friends of Saul doubtless felt this method safest in that dangerous 
time. Vs. 13, "buried them": The reverent treatment of the 
remains was completed by burying the bones and ashes under 
the sacred tree in Jabesh-gilead. The fast of seven days was a 
mark of respect and grief. 

QUESTIONS 

r jj (1) Read carefully the lesson. Consult the map to make 
sure of the localities. Study the notes till you understand each 
statement. (2)* Where was Saul's last battle fought? (3) 
Did the advantage of location lie with the Philistines or the 
Hebrews ? (4) Is it probable that the numbers of the Philis- 
tines were considerably superior to those of Israel? (5) 
Which side gained the victory? (6) Who are mentioned 
especially among those killed ? (7) Do you understand from 
the text that Saul was wounded before he planned to die? 
(8)* Why did he wish his armor-bearer to kill him ? (9) How 
did he come to his death? Was it right for him to commit 
suicide ? Has one ever the right to take his own life ? (10) 
What did the armor-bearer do, after Saul's death? (11) Is 
there another version of Saul's death? (12) What were the 



288 Samuel 

consequences of the battle to the Hebrews? How did they 
show their terror ? (13)* What did the Philistines do with 
Saul's head? With his body ? With his armor ? (14) Who 
rescued the bodies of Saul and his sons ? What motive had 
the men of Jabesh for this act of kindness? (15) Does not 
this act of brave and generous kindness to the dead king 
reflect great credit on the men of Jabesh? (16)* How did 
they finally dispose of the remains ? 

* REVIEW QUESTIONS 
(Answers to be written by the pupil) 

(1) Why did David's pretended madness preserve him 
from harm at the court of the Philistine king? 

(2) Of what kind of men was David's band of soldiers 
composed ? 

(3) Why did David remove his parents from Bethlehem 
to Moab? 

(4) What was the cause of Saul's anger against the priests 
of Nob, and what light does his massacre of them throw on 
his character? 

(5) Why did David go to Keilah, and why later on did he 
leave it ? 

(6) Describe the last meeting of David and Jonathan. 

(7) Why did Saul pursue David through the wilderness 
of Judah ? 

(8) How did David twice show his generosity toward 
Saul? 

(9) How did David gain a living for himself and his men 
in the hills of Judah ? What bearing has the story of Nabal 
upon this question ? 

(10) What did David do while he lived among the Philis- 
tines ? 

(n) Why did Saul consult the woman of En-dor? 



Review Questions 289 

(12) What prevented David's presence at the battle of 
Mt. Gilboa? 

(13) What were the results of that battle ? 

REVIEW QUESTIONS ON THE FIRST BOOK OF 
SAMUEL 
To the Pupil: 

The object of these review questions is to help fix the 
main features of I Samuel in your mind, so that they will 
stay with you always. If you can do this, it will make this 
book more useful to you all your life. Take time enough for 
the review to do the work thoroughly. On the questions that 
refer to the names of events and sections, you can find help 
in the titles given at the head of the successive sections in the 
body of the book. In the Introductory Remarks you will 
find some statements about the name of the book, its contents, 
divisions, sources, and purpose that will help you. 

(1) How many chapters are there in I Samuel ? 

(2) Why is the book called "Samuel"? Did Samuel 
write it ? 

(3) Of what larger work is I Samuel a part ? 

(4) What three men are the chief persons in the book ? 
Which of them is the most conspicuous ? 

(5) Did the writer or writers of this book write it from 
personal knowledge of the facts, or from past traditions or 
from written documents in their possession ? 

(6) What two series of narratives are most prominent in 
the book ? 

(7) Is the leading purpose of the book to give the history 
of the age of Samuel ? If not, what is the purpose ? 

(8) Do you think the state of society in Samuel's time one 
to be imitated ? If not, what is the value of such a book ? 

(9) What were the leading characteristics of Samuel's 
parents ? 



290 Samuel 

(10) Was there a close relation between the character 
of Samuel and that of his mother ? Can you think of other 
great men in whose lives the same thing is seen ? 

(n) To what collection of poems in the Old Testament 
does the "Song of Hannah" bear resemblance? To what 
poem in the New Testament ? 

(12) What good results came to the nation from the worship 
at the Shiloh sanctuary ? What evil results ? 

(13) What conditions at this sanctuary made Samuel's 
presence timely and necessary? 

(14) What caused the destruction of the sanctuary, the loss 
of the ark, and the extinction of the house of Eli ? 

(15) What was Samuel's method of teaching and preach- 
ing to the nation ? 

(16) What relation did the people's request for a king bear 
to the work Samuel had been doing for twenty years ? 

(17) What two views are given of Samuel's feelings regard- 
ing the choice of a king? (Compare Section XVII with 
Section XX.) 

(18) Do you think it was best that Israel should have a 
king? 

(19) What qualities did Saul display in his relief of Jabesh- 
gilead (Section XXIII) ? 

(20) What was Samuel's plea in his farewell address 
(Section XXIV) ? 

(21) In what ways did the Hebrews suffer from the oppres- 
sion of the Philistines (Section XXVI) ? 

(22) Draw an outline map of Palestine and on it locate 
Ramah, Shiloh, Gibeah, Jabesh-gilead and Mizpah. 

(23) What qualities did Jonathan display in his exploit 
against the Philistines (Section XXVII) ? 

(24) Why did Saul forbid the people to eat (Section 
XXVIII) ? 

(25) How was Jonathan saved from death (Section XXIX) ? 



Review Questions 291 

(26) How many sons did Saul have? What were their 
names ? How many daughters ? Name them. 

(27) Why did' Samuel send Saul against the Amalekites 
(chap. 15) ? How did Saul accomplish this mission ? 

(28) Why did Samuel rebuke Saul? (Section XXXII. 
See also Section XXV.) 

(29) Where did Samuel go to find another man for king ? 
Whom did he anoint ? 

(30) What two accounts are given of David's first meeting 
with Saul ? (See Section XXXIV as contrasted with Section 
XXXVI.) 

(31) What were the results of David's victory over Goliath, 
to David himself? To the nation? 

(32) Why was Saul jealous of David (Section XXIX) ? 
Did he have just cause for this feeling ? How did he show his 
jealousy ? 

(^) How did David come to marry Michal? Was this 
an advantage or a disadvantage to him ? Why ? 

(34) What was the character of the friendship between 
David and Jonathan? (Section XVIII. See also sections 
XXXVIII, XLIV, and L.) What influence do you think it 
had upon the life of David ? 

(35) By what means did David secure the help of the priest 
at Nob (Section XLV) ? What did he obtain ? 

(36) In what places did David take refuge from Saul 
(Section XLVII) ? Why did he go to Moab ? Why did he 
return to Judah ? 

(37) What vengeance did Saul take upon the priests for 
their assistance to David ? Was he justified in this act ? 
How must it have affected the nation's regard for him ? 

(38) On the outline map locate Moab, Gilgal, Bethlehem, 
Gath, Nob. 

(39) What did David accomplish by going to Keilah ? 
Why did he leave it so soon ? Would you approve the action 



292 Samuel 

of the people of Keilah in their treatment of David, or 
not? 

(40) Why did Saul think it necessary to pursue David ? 
Do you think he attempted to capture him on several occasions, 
or are the various accounts different stories of one effort? 
(See Sections LI, LIT, LV.) 

(41) What was David's conduct toward Saul as shown in 
these narratives? What were his reasons for treating Saul 
with such consideration ? 

(42) What do you think was the writer's purpose in telling 
the story of David's relations with Nabal and Abigail (Sections 
LIII, LIV) ? How would you describe the kind of life David 
and his men lived during this period ? 

(43) With whom did David afterward take refuge (Section 
LVI) ? Where did he live ? How did he obtain a living ? 

(44) Why did Saul consult the woman of En -dor ? Was 
there a law against such practices ? What was the result of the 
interview ? 

(45) Why was David prevented from accompanying the 
Philistines on their campaign against Saul? Do you think 
that David regarded their feeling toward him as fortunate 
for him, or otherwise ? 

(46) What happened to David's city of Ziklag in his absence 
(Section LIX) ? What did he do in this distressing emergency ? 

(47) What rule of military conduct grew out of this event 
(I Samuel 30:21-25)? 

(48) Where did the overthrow of Saul's army take place ? 
What leaders lost their lives? 

(49) What was done with the bodies of Saul and his sons ? 
Who finally gave them fitting burial ? 

(50) What were the results of the battle of Mt. Gilboa 
to the nation ? To the house of Saul ? To David ? 

(51) As you recall the entire narrative of I Samuel, what 
principles seem to be illustrated by the careers of Samuel, 
Saul, and David, respectively ? 



CANAAN 



Scale of English Miles. 




E D \M 



DICTIONARY 



Aaron. Brother of Moses, and for 
this reason appointed to serve as priest. 
In consequence of this fact the tribe 
to which they belonged, that of the 
Levites, was set apart to priestly 
functions. It was the custom of the 
compilers of Israel's laws to put all 
statutes into the setting of a command 
of God to Moses as to what Aaron 
should do (cf. the books of Exodus, 
Leviticus, and Numbers). Aaron 
died at Mt. Hor near Petra, where his 
supposed grave is still pointed out by 
the Arabs. 

Abiathar. A priest, son of Ahijah 
or Ahimelech. He was the sole 
survivor at the time of Saul's massacre 
of his family (I Sam. 22:20). He 
joined David, taking with him the 
ephod (23:6), and was of signal service 
to him in his later career. David 
was strongly drawn to him because 
of his own connection with the tragic 
death of Abiathar's family (22 : 20-23). 

Abishai. A son of Zeruiah, David's 
sister (I Chron. 2:16) and a brother 
of Joab. These two nephews of David 
were fearless, relentless, rash, and 
headstrong warriors. Their brother 
Asahel was younger, but noted for 
his swiftness of foot. Abishai accom- 
panied David in his wilderness wan- 
derings, and was his companion in the 
night visit to Saul's camp (I Sam. 
26:6), where he was only prevented 
from killing the sleeping king by the 
words of David. He was later one 
of David s most renowned leaders 
(FjChron. 11:20, 2i)-l 

Abner. The captain of the host-, 
or chief general, in Saul's army. He 
was Saul's cousin, son of Ner, the 
brother of Kish (I Sam. 14:51). His 
place' was near Saul' in the household 
and the camp (I Sam. 20:25; 26:5). 
After Saul's death he secured the 
kingdom for Ish-bosheth (Ish-baal) 
Saul's son (II Sam. 2:8-10), but was 
treacherously murdered by Joab, to 
the great' grief of David (II Sam. 3: 
27-29). 

Adullam. A city of Judah, in the 
valley of Elah. It was an old city 



(Gen. 38:1) and was known in the 
days of the conquest (Josh. 12:15). 
In it was the stronghold (rather than 
"cave," I Sam. 22:1) in whieh David 
took refuge from Saul. A "cave of 
Adullam" is shown six miles south- 
east of Bethlehem, but the tradition 
lacks basis. The modern town is 
Aid el-Ma, twelve miles nearly west of 
Bethlehem. 

Agag. The name of the Amalekite 
king captured by Saul and put to 
death by Samuel (I Sam. 15:8, 32,33). 
Perhaps (Num. 24:7) the word is a 
title rather than a proper name (cf. 
"Pharaoh"). 

Ahijah. Priest in the days of Saul 
(I Sam. 14:3). He was with the army 
when Saul wished to learn the will of 
God, and ordered him to consult the 
ephod which was used as an oracle 
(I Sam. 14:18). But the king would 
not wait for the answer (vs. 19). 
Later on the same day the priest 
advised consultation, but received no 
answer (vss. 36, 37). The same 
priest (whose name now appears as 
Ahimelech) was consulted by David 
at Nob in his flight from the court 
(I Sam. 21:1; 22:9, 10). For his 
kindness to David on this occasion 
he and his brethren, the seventy 
priests, lost their lives (II Sam. 22: 
11-18). 

Ahimelech. See "Ahijah." 

Aijalon, or Ajalon. A place on 
the western slope of the highland of 
Ephraim. The valley is mentioned 
in the words of Joshua "thou moon 
in the valley of Ajalon" (Josh, 10:12), 
transcribed from the Book of Jashar. 
To this point Israel pursued the 
Philistines in the battle of Michmash 
(I Sam. 14:31)- 

Amalek, Amalekites. A desert 
tribe living on the plateau of et-Tih. 
south of Judah, and in the region of 
Kadesh-barnea (Gen. 14:7)- They 
were met and defeated by the Hebrews 
on the way from Egypt to Canaan 
(Exod. 17:8-16), and for their hostil- 
ity on this and other occasions were 



«93 



2Q4 



Samuel 



held as hated foes by Israel (Deut. 
25:17-19). On the attempt to enter 
Canaan from the south the Amalekites 
were the chief cause of their defeat 
and discomfiture (Num. 14:43-45). 
In the days of the judges they joined 
with the Midianites in raids upon the 
crops of Israel (Judg. 6:3). They 
had settlements in central Canaan as 
shown by such passages as Judg. 5: 
14 and 12:15. Against them Saul 
carried on successful wars (I Sam. 
14:48) and nearly exterminated them 
(I Sam. chap. 15). 

Ammonites. A nation living east 
of the Jordan between the rivers 
Jabbok and Arnon (see map). South 
of them beyond the Arnon lay Moab 
and to their north lay Gilead. They 
were of Semitic stock, closely related 
to the Hebrews, but like other neigh- 
boring people similarly related were 
usually either at war with Israel or in 
subjection to it. Earlier than the 
period of occupation of Canaan by 
the latter, the Ammonites had been 
driven back from the Jordan and the 
Dead Sea by the Amorites, and upon 
the conquest of these lands by the 
Hebrews the tribes of Reuben and 
Gad settled in them. It was the 
dispute over these possessions that 
led to the war in which Jephthah 
defeated Ammon (Judg. 11:4-33). 
Early in the days of Saul, the king of 
the Ammonites, Nahash by name, 
attempted to take the Israelitish city 
of Jabesh-gilead, but was defeated by 
the young king (I Sam., chap. n). 
More amicable relations were estab- 
lished between the two nations in the 
beginning of David's reign, and 
Nahash, the king of Ammon (either 
the one mentioned in Saul's time, 
or his son), "showed kindness to 
David" (II Sam. 10:2). A friendly 
message sent by David to his suc- 
cessor however was met with insult, 
and in the war that ensued, all memory 
of former friendship was washed away 
in blood (II Sam. 12:26-31.) The 
later history of the Ammonites showed 
similar vibration between victory and 
defeat. They were cruel in war 
(Amos 1:13-15) and their worship of 
the god Moloch was a reflection of 
their chief characteristics. 

Amorites. Among the native popu- 
lations of Palestine the Canaanites 
are spoken of as dwelling in the lower 
sections, along the seacoast and in the 



Jordan valley, while the Amorites 
are described as the mountain dwellers 
of the central highland region. In 
such a passage as I Sam. 7:14 the 
name apparently includes all the non- 
Israelite inhabitants of Palestine. At 
least it refers to the neighbors of the 
Israelites in the days of Samuel. 

Aphek. A town mentioned in I 
Sam. .4:1 as the place at which the 
Philistines encamped before battle 
with the Hebrews. From the indica- 
tions there afforded it is probable that 
the place was in the Plain of Sharon, 
a few miles north of Lydda, and al- 
most due west of Shiloh, at a distance 
of somewhat more than twenty miles. 
In I Sam. 29: 1 it is said that the Phil- 
istines assembled at Aphek before the 
battle of Mt. Gilboa. This may 
mean either that they gathered their 
forces at the Aphek in Sharon, men- 
tioned above, and then came up to 
Gilboa through the plain of Dothan, 
or that there was an Aphek in the 
Plain of Esdraelon to which the Phil- 
istines moved from Shunem. The 
effort to identify such a place has not 
been successful. 

Ark. The sacred box or chest 
regarded by the Hebrews as repre- 
senting Jehovah. Sacred chests, often 
shaped like boats, were carried by the 
Egyptians in procession. The ark 
was carried by means of rods run 
through staples on its sides. It was 
covered with gold, and had over it a 
lid on which there were kneeling 
figures of cherubim or angels, between 
which the glory of God rested (I Sam. 
4:4). According to Hebrew tradi- 
tion it contained at one time the 
tables of the law, Aaron's rod and the 
pot of manna. It was carried at the 
head of the hosts of Israel on the march 
to their new home in Canaan. It was 
believed to be endowed with magical 
properties for the defeat of enemies 
(I Sam. 4:3). Its presence in the 
new capital founded by David at 
Jerusalem was secured by events that 
still further enhanced its sacredness. 

Ashtaroth. Astarte was the female 
divinity of the Phoenicians, the consort 
of Baal. The usual form in which 
the name appears in the Old Testa- 
ment is Ashtoreth. Of this the plural 
is Ashtaroth, and refers to the various 
images and shrines of the goddess. 
Her worship was celebrated on the 



Dictionary 



295 



tops of hills in groves (called Asherah), 
and was accompanied by impure and 
degrading practices. For this reason, 
and because the worship of any false 
deity lowered the religious life of the 
people, the prophets of Israel always 
denounced the practice of offering 
sacrifices to the Baals (Baalim) and 
the Astartes (Ashtaroth). (See 
" Baalim.") 

Azekah. A city of Judah a short 
distance east and upward from the 
Philistine city of Gath. It was near 
Socoh, between which and itself lay 
Ephesdammin, where the Philistines 
pitched their camp at the time of 
David's victory over Goliath (see 
map). 

Baalim. Plural of Baal, the sun- 
god of the Phoenicians. His worship 
was attended with cruel rites, such as 
the sacrifice of children. As Phoenicia 
was not far to the north, along the 
sea-coast, the idolatrous practices of 
its people easily spread into the land 
of Israel in periods when the activity 
of the prophets ceased. It was the 
business of these men of God to rid 
the land of such immoral and unholy 
practices. 

Barak. A leader whom the pro- 
phetess Deborah summoned from the 
northern tribe of Naphtali to deliver 
Israel from the yoke of Jabin, king of 
Hazor (Judg., chap. 4). In the 
battle of Bit. Tabor he won a notable 
victory, crushing the army of the 
Canaanites. One of the oldest frag- 
ments of Hebrew poetry is the ode in 
memory of this triumph (Judg., 
chap. 5). 

Bedan. Probably an error for 
Barak in I Sam. 12:11. 

Beer-sheba ("Well of the Oath"), 
One of the oldest places in Palestine, 
the home of Abraham (Gen. 21:31), 
of Isaac (Gen. 26:23), and of Jacob 
(Gen. 28:10). Its frequent mention 
as a geographical landmark ("from 
Dan to Beer-sheba," I Sam. 3:20) 
was owing to its extreme southern 
position. It was about forty-five miles 
southwest of Jerusalem and twenty- 
five miles from Hebron, in the same 
direction. It is named as the resi- 
dence of the two sons of Samuel, 
whom he appointed as judges d Sam. 
8:2). 



Belial. Used in the expressions 
"Sons of Belial," "Daughters of 
Belial." The origin of the word 
"Belial" is obscure. It perhaps 
signified wickedness, vileness, destruc- 
tion, or the abyss, i.e., the underworld 
of the dead. The phrases above 
quoted apparently refer to vile, worth- 
less persons, destined to ruin. In the 
Xcw Testament the word appears, in 
at least one instance (II Cor. 6:15) 
to be equivalent to Satan. 

Beth-aven ("house of vanity"). 
A town near Bethel and west of 
Michmash. By the later prophets, 
like Hosea, the name was used for 
Bethel itself as a reflection upon its 
golden calf, set up by king Jeroboam. 

Bethel ("House of God"). One of 
the most ancient sanctuaries in Pales- 
tine. It was here that Jacob rested 
on his journey to Padan-aram, and 
saw the vision of the ladder set up 
between heaven and earth (Gen. 
28:10-22). It was known in earlier 
days as Luz. The modern name is 
Beitin. It is on the highway north 
from Jerusalem, about ten miles dis- 
tant, on high ground. It was at one 
time a fortress (I Sam. 13:2), used 
by Saul as headquarters for a part of 
his army. 

Beth-horon. There were two places 
of this name, upper and lower Beth- 
horon, situated a few miles northwest 
of Jerusalem, one at the top the other 
at the bottom of a pass leading from 
the central highland of Ephraim down 
to the lower plateau called the Shephe- 
lah. Along this pass took place the 
battle in which Joshua defeated the 
Canaanites (Josh. 10:9-13). Later, 
the Philistines on their raids from 
Michmash sent one of their three bands 
toward Beth-horon (I Sam. 13:18). 

Bethlehem ("house of bread"). A 
town five miles south of Jerusalem. 
It was the home of David's family 
(I Sam. 16:1, 4). A well, said to be 
the famous well of whose water David 
longed to drink (II Sam. 23:14, 15) is 
shown to travelers. In the Book of 
Micah it is represented as David's 
city, the place from which his great 
successor, the Messiah, would come 
(Mic. 5:2). Here Jesus was born 
(Matt. 2 : 1-5). It was also believed 
to be the same as Ephrath or Ephra- 
thah (Gen. 35:19; Mic. 5:2; I Sam. 



296 



Samuel 



17:12), though the identification is far 
from certain. 

Beth -shan. A city in the Jordan 
valley at the lower end of the Valley 
of Jezreel. It was an important 
town, commanding the entrance to 
Palestine from the East- Jordan side. 
The Philistines obtained possession of 
the place, and hung the bodies of 
Saul and his sons upon the walls. 
This shows how far eastward the 
Philistine dominion extended after 
Saul's downfall. The modern name 
of the place is Beisan. 

Beth-shemesh. A town on the 
border of the tribe of Judah, situated 
about half way between Ashdod and 
Jerusalem. The words mean "House 
of the Sun," and may point to heathen 
worship of the sun practiced before 
the days of Samuel. From Ekron, 
the last place at which the ark was 
kept among the Philistines, it was the 
nearest point, about twelve miles on 
the way to the hill country on which 
Jerusalem and Shiloh were situated. 
Beth-shemesh was just at the mouth 
of one of the valleys (the Vale of Sorek) 
at the point where it opened from the 
Judean hills into the Philistine plain. 

Bezek. A town, whose modern 
name is Ibzik, about thirteen miles 
northeast from Shechem (see map). 
It was the mustering point for Saul's 
army before the relief of Jabesh- 
gilead (I Sam. n :8). 

Blood. The law of Israel forbade 
the eating of blood in any form because 
it was sacred to Jehovah and was to 
be poured out as a libation to him at 
the foot of the altar. Therefore all 
beasts killed for food must be regarded 
as sacrifices and killed in the proper 
manner. The sin of I Sam. 14:32 
consisted in the disregard of this 
necessity for the sacrificial killing of 
the beasts and the offering of their 
blood to deity. Saul remedied it by 
consecrating a stone as an altar, and 
thus making proper the slaughter of 
such sheep and oxen as were brought 
to him there. 

Bottle. Usually a leather bag 
made from the skin of a young kid, 
goat, cow, or buffalo. The larger 
ones were squared. The smaller sizes 
usually retained the shape of the 
animal whose skin was used. The 
capacity would range from two or 
three gallons upward. 



Carmel. A city of Judah, about ten 
miles southeast of Hebron. Here 
Saul set up a monument or trophy on 
his return from his expedition against 
the Amalekites (I Sam. 15:12), and 
here Nabal lived in the days when 
David was an outlaw (I Sam. 25:2 f.). 

_ Cherethites. A tribe mentioned as 
living in the southern portion of 
Canaan (I Sam. 30:14; Zeph. 2:5). 
In II Sam. 15:18 they are mentioned 
along with the Pelethites and Gittites 
as among David's hired guards, and 
are often referred to in a similar man- 
ner. That they were Philistines seems 
obvious. It has been thought that the 
name is derived from the belief that 
the Philistines originally came from 
Caphtor or Crete, and thus the name 
Cherethites = Cretans took form. 

Cubit. A Hebrew measure of dis- 
tance, whose exact value is not known. 
By some it is given as low as sixteen 
inches; by others as high as twenty- 
five. The height of Goliath at an 
average estimate would have been not 
far from ten feet. 

Diviners. Men who practiced 
magic, or the art of finding out the 
future. They had various methods 
of operating, such as ■ the use of the 
bowl or cup (Gen. 44:5), or the shoot- 
ing of arrows (Ezek. 21:21), in order 
to determine whether the plans of 
those who consulted them were likely 
to succeed. They were the same 
sort of people as the modern fortune- 
teller, who practices on the credulity 
of the ignorant. All these kinds of 
divining or fortune-telling were for- 
bidden to the Israelites, but they 
persisted in spite of the law. 

Eben-ezer. A place at which 
Samuel set up a stone of memorial 
after the victory over the Philistines, 
as recorded in I Sam. 7:12. It was 
between Mizpah (Nebi Samwil) and 
Shen ("the tooth") or Jashana, which 
latter place has not been satisfactorily 
located. This makes the site of 
Eben-ezer only conjectural. It was 
somewhere in the highland region of 
Judah, and not far from Mizpah. 

Edom, Edomites. The region to 
the south of the Dead Sea was called 
Edom (Idumea in the days of Jesus). 
Its people, the Edomites, were usually 
hostile to the Israelites, although indi- 
viduals sometimes took service with 



Dictionary 



297 



them. Doeg, an Edomite, was the 
chief muleherd of Saul (I Sam. 21:7; 
22:9). 

Egypt. A country in Africa lying 
along the River Nil©* and in the delta 
formed by its various mouths. The 
Hebrews lived there for several genera- 
tions during the earliest portion of their 
history, and were held as slaves by 
the Egyptians and their king, the 
Pharaoh (I Sam. 2:27). Their de- 
liverance was accomplished by Moses, 
and their departure was called the 
exodus. The marvelous events which 
resulted in this deliverance were often 
recalled in the later history (I Sam. 
4 = 8). 

Ekron. One of the five cities of 
the Philistines, situated about ten 
miles almost directly north of Gath 
(Tell-es-Safi). The modern name is 
Akir. It was one of the places to 
which the ark was taken according to 
the story in I Sam. 5:10, and was the 
refuge of the flying Philistines after 
the death of Goliath (I Sam. 17:52). 

Elan, Valley of ("valley of the 
terebinth")- Probably the" modern 
Wadi-es-Sunt, a valley that leads up 
from the Philistine plain near Gath 
(Tell-es-Safi), and after an hour 
divides in the directions of Hebron 
and Jerusalem. At this junction 
point the battle between David and 
Goliath probably took place (I Sam. 
17:2). 

Elders. As their name implies, the 
men of age and wisdom, the heads of 
households or clans, the sheiks as they 
would be called today in the Orient, 
were the ruling class in the cities and 
towns of Israel. They acted as judges 
(Deut. 22:15) and gave advice to the 
king or ruler of the state (I Sam. 8:4). 
Their good opinion was regarded as 
indispensable to a king (I Sam. 15:30). 

Eli. The head of the priestly order 
in the closing days of the judges. He 
combined the duties of priest with 
those of judge. He is already an old 
man when he first appears. In all 
regards save the control of his sons he 
bears an upright character. His faults 
were due to weakness and leniency. 
He presided over civic and religious 
affairs at Shiloh, and there he came to 
his death on hearing of the death of 
his two sons and the capture of the 
ark by the Philistines (I Sam., chaps. 
1-4). 



En-dor ("spring of Dor"). A vil- 
lage on the northern slope of "Little 
Hermon," opposite Mt. Tabor. It 
was the home of the medium consulted 
by Saul on the night before his death. 
It still bears the ancient name. It 
would require a journey of ten to 
twelve miles to reach it from Saul's 
camp. 

En -gedi(" fountain of the kid"). A 
spring on the western shore of the Dead 
Sea at about its middle point from 
north to south. The ancient name 
of the town was Haza/.on-tamar (Gen. 
14:7; II- Chron. 20:2). The spring 
bursts out from the rock at an eleva- 
tion of 612 ft. above the sea. The 
place is rich in vegetation, though the 
surrounding region is a desolate, rocky 
wilderness. Among the caves in the 
mountains near by David found a 
refuge from Saul, and in one of them 
occurred the incident of I Sam., 
chap. 24 in which David showed his 
generosity by sparing the life of the 
king. 

Ephah. A Hebrew measure of 
capacity, used for measuring grain, 
flour, etc. It was equivalent to about 
seventy pints, and roughly corresponds 
to our bushel. 

Ephod. A garment worn by priests 
and those of priestly class (I Sam. 
2: 18). It was usually of linen. _ The 
word is also used to describe an image 
worshiped as an idol (Judg. 8:27). 
It is not always easy to tell in which of 
the two senses the word is employed 
(cf. I Sam. 14:3 where the meaning 
may be either "wearing an ephod" 
i.e., serving as priest, or "bearing an 
ep'iod" for the purpose of inquiring 
the will of God). 

Ephraim. One of the twelve tribes, 
named after a son of Jacob. Its ter- 
ritory lay in the lofty central portion 
of Palestine, between Benjamin on the 
south and Manasseh on the north. 
It was the strongest of the northern 
tribes. The sanctuary or tabernacle 
was located at Shiloh, within its bor- 
ders. 

Ephrath, Ephrathah, Ephrathite. 
See "Bethlehem." 

Feasts. The Hebrews, like other 
nations, held sacred feasts at special 
seasons of the year. Among these 
were the feasts of sheep-shearing and 
grape-gathering, the new moon festi- 
val, the family feasts. It seems to 



298 



Samuel 



have been the custom also in Samuel 's 
day to make an annual pilgrimage to 
the nearest shrine for the purpose of 
celebrating a feast. There annual 
feasts gradually took precedence 
over others (Exod. 23:14, 17; 
34:23); these were: (1) the Feast of 
Unleavened Bread (Exod. 23:15) 
which began with the Passover, com- 
memorating the departure from Egypt, 
on the fourteenth day of the first 
month, Abib (= March-April), and 
continued for seven days (Deut. 16: 
1-8); (2) the Feast of Weeks (Exod. 
34:22), called also the "feast of har- 
vest" (Exod. 23:16), inSivan ( = May- 
June) which came some weeks (fifty 
days, hence called "Pentecost") after 
the Passover (Deut. 16:9-12); and 
(3) the Feast of Tabernacles or 
"feast of ingathering" (Exod. 23:16; 
34:22), at the close of the year, in the 
seventh month, Tisri ( =- September), 
when the crops were gathered (Deut. 
16:13-17). At these feasts it was the 
expectation that all the men of the 
nation should appear with suitable 
offerings. This was probably not 
obligatory, however, and the man who 
faithfully observed the custom of 
keeping even one of the feasts from 
year to year was esteemed as a pious 
Israelite (I Sam. 1:3). 

Gad. A tribe of the Hebrews which 
remained east of the Jordan in the 
settlement of Canaan. Their territory 
lay on the eastern border of the Dead 
Sea, near its northern end. 

Gad. A prophet or seer who was 
with David in his outlaw life in Meab 
(I Sam. 22:5) and who reproved him 
in later life for the royal census (II 
Sam. 24:11). In I Chron. 29:20 he 
is named as a biographer of David. 

Gath ("wine press"). One of the 
five chief cities of the Philistines. In 
David's time it had a king (I Sam. 
21 : 10), with whom the young Hebrew 
took refuge. Its site is not known 
with certainty, but Tell-es-Safi, eight- 
een miles east and somewhat south 
of Askelon, has been thought to occupy 
the place where Gath stood. 

Geba ("hill"). A town now called 
Jeba. about seven miles north of 
Jerusalem on the south side of the 
gorge Wadi Suweinit, opposite Mich- 
mash. Here Jonathan had a division 
of the Hebrew army at the time of 



Saul's first campaign against the 
Philistines, and from this place he 
started on the adventure which brought 
on the battle narrated in I Sam., 
chap. 14. 

Gibeah ("high place"). A town 
situated some four miles north of 
Jerusalem on the road to Ramah and 
Bethel. It was the home of Saul, and 
from this fact was also called Gibeah 
of Saul (I Sam. 11:4); and because it 
had a local sanctuary, it was some- 
times called Gibeah (or the hill) of 
God (I Sam. 10:5), while in I Sam. 
13:2 it is called Gibeah of Ben- 
jamin. Here Saul held his simple 
court. 

Gilboa. See "Mt. Gilboa." 

Gilead. A region east of the 
Jordan and north of the territories of 
the tribes of Gad and Reuben. It 
was mountainous. Jabesh-gilead was 
one of its cities. 

Gilgal ("a circle"). The name of 
several places in Palestine. It ap- 
pears to have been the custom in 
antiquity to mark a sacred place with 
cairns or monuments. Such a place 
would naturally be known in later 
years as a "gilgal." The town men- 
tioned in I Sam. 7:16 seems to have 
been in the same general district as 
Bethel and Mizpah. It has been 
identified with the modern Jiljiliyah, 
seven miles north of Bethel and about 
four miles southwest of Shiloh. It 
may be that it gathered to itself some 
of the renown and religious signifi- 
cance of Shiloh after the loss of the ark. 
That it was not the Gilgal in the Jor- 
dan valley seems clear. That would 
have been far down from the high- 
lands, outside of the main part of the 
land, and difficult to reach. 

Girzites. See "Gizrites." 
Gizrites. Probably the correct 
reading for the word "Girzites" in 
I Sam. 27:8. It undoubtedly refers 
to the inhabitants of Gezer the modern 
Tell Jezer, a site recently excavated, 
on the way from Jaffa to Jerusalem. 
Gezer was a strong city, not included 
among the Canaanite conquests of 
the Hebrews, but later on given by the 
king of Egypt to his daughter as a 
dower at the time of her marriage to 
Solomon (I Kings 9: 16). Its popu- 
lation was therefore still Canaanite in 
the days of David. 



Dictionary 



299 



Goliath. A Philistine Riant, whose 
home was in Gath. He challenged 
the army of King Saul and was slain 
by David (I Sam. 17:1-54). In II 
Sam. 21: 19 a man of, the same name 
is mentioned as having been slain by 
Elhanan of Bethlehem. This has led 
some to suppose that Elhanan was 
another name of David. Goliath be- 
longed to a family of giants (II Sam. 
h:2 2 ). 

Guilt offering. A gift or sacrifice 
made in those cases where the sinner 
has robbed or defrauded either man 
or God of that which is their due. It 
is usually called " trespass-offering " 
in the English Bible. It was intended 
as a reparation or compensation for 
the injury done. Thus the Philistines 
sent back with the ark certain golden 
images representing the form in which 
they had suffered for carrying away 
the ark. 

Harp. A lyre or stringed instru- 
ment much loved by the Hebrews. It 
was used by the bands of prophets in 
their wild minstrelsy (I Sam. 10:5) 
and was the instrument which the 
youthful David played (I Sam. 16: 16). 
It was small enough to be carried 
easily in processions, and was used to 
accompany odes, chants, or war hymns. 

Hazor. The capital of King Jabin, 
near Lake Merom (Huleh) on the 
highlands of Western Palestine (see 
map). 

Ichabod. The son of Phinehas, 
and grandson of Eli. His mother 
died at his birth on learning of the 
death of her husband and the loss of 
the ark (I Sam. 4: 21"). He is men- 
tioned (I Sam. 14:3) as the uncle of 
Ahitub. priest in the reign of Saul. 

Idolatry. The worship of idols or 
images, representing both Jehovah 
and other gods (see "strange gods"). 
Such worship was usually carried on 
at some shrine where an image of 
wood or stone, representing the god 
in the form of a man or beast, was 
adored. The law of Israel sternly 
forbade all such practices, and the 
prophets spent their lives in leading 
the people awav from idolatry to the 
worship of the living God. 

Ishvi. A son of Saul mentioned in 
I Sam. 14:49- The name seems to be 
a contraction of Ishijah, "man of 



Jehovah." In I Chron. 8:33 he is 
called Eshbaal, "man of Baal" (i.e., 
of the Lord). But in the days when 
the prophets saw the danger of using 
"Baal" ("Lord") at all, lest it should 
lead to the worship of the god of that 
name, the name was changed to Ish- 
bosheth, "man of shame" (II Sam. 
2:8, where the change for religious 
purposes is apparent). Xo parent 
would ever have named his son Ish- 
bosheth. In the days of Saul, however, 
Ish-baal, "man of the Lord," was 
quite proper. 

Jabesh-gilead. A city whose name 
seems to survive in the Wadi Yabis, 
a river which flows into the Jordan 
from the east some ten miles below 
Beisan (Bethshan). The city was 
probably a short distance north of the 
river, and about seven miles froei 
Pella (see map). According to Judg. 
21:8-12, it was destroyed in the pre- 
kingly period. In the times of Saul it 
had risen again, and was delivered by 
him from a siege by the Ammonites 
(I Sam. 11:1-11). In remembrance 
of this rescue its people at the death of 
Saul heroically recovered the bodies 
of the dead king and his sons and gave 
them honorable burial in their citv 
(I Sam. 3 i:*-i 3 ). 

Jacob. The patriarch from whom 
the twelve tribes were traced (Gen. 
25:19-19). His name "Israel'' was 
also borne by the nation. After 
living the life of a herdsman in 
Canaan, famine at home and the 
presence of his son Joseph in high 
favor at the court of Egypt led to his 
removal to that land, where his 
death occurred. The change of royal 
attitude toward his descendants 
brought on their experiences as serfs, 
and led at last to their departure 
from Eygpt under Moses and Aaron. 

Jephthah. Hebrew warrior and 
judge. His home was in Gilead. east 
of the Jordan and when the region 
was raided by the Ammonites, he was 
called to lead his people in the war. 
He gained a complete victory, but was 
compelled to offer up his daughter in 
fulfilment of a rash vow that if success- 
ful he would sacrifice the first person 
who came out from his tent on his 
return (Judg. chap. n). 

Jerubbaal. A judge of Israel 
usually called Gideon (Judg., chaps. 



3°° 



Samuel 



6-8), a native of Manasseh, who in a 
time when the desert tribe of Midian 
invaded the land in great force raised 
an army, and after reducing it by 
various tests to the small but effective 
number of three hundred, won a great 
victory, freed the district from its 
enemies and was importuned to accept 
the title of king, which he declined. 

Jerusalem. The capital of the 
united kingdom under David and 
Solomon, and after the division the 
capital of the kingdom of Judah. It 
was captured by David from the 
Jebusites (IT Sam. 5:5-10). It is 
mentioned as the place to which 
David took the head of Goliath, but 
this is of course an error, for it was not 
in Israel's possession till several years 
after that event. 

Joab. Son of David's sister Zeruiah, 
aud brother of Abishai and Asahel. 
He does not appear in the earlier por- 
tion of David's career, being merely 
mentioned as the brother of Abishai 
in I Sam. 26:6. He was David's 
chief captain, a man of fiery, implac- 
able nature, yet devoted to the kins;. 
He was put to death by Solomon 
(I Kings 2:28-35). 

Jonathan. Son of Saul, a young 
man of exceptionally high character, 
chiefly known because of his strong 
friendship for David. His first ap- 
pearance is at Geba of Benjamin as 
commander of a thousand men 
(I Sam. 13:2). Soon after, his exploit 
in stampeding the Philistine garrison 
at 'Michmash led to Saul's great 
victory. 

Keilah. A town, four miles south 
of Adullam on the western slope of 
Judah, on the road from Philistia to 
Hebron. It was a fortified city with 
walls and gates (I Sam. 23: 7). David 
delivered its people from the Philis- 
tines but was unable to remain in it 
at the time Saul pursued him, owing 
to the unwillingness of its people to 
face Saul's wrath. 

Kenites. A desert tribe of Midian 
which accompanied Israel from the 
wilderness to the borders of Palestine. 
Hobab, the father-in-law of Moses, 
was of this tribe (Judg. 1:16), and 
Heber the Kenite lived in north 
Palestine at the time of the battle of 
Mt. Tabor (Judg. 4:11, 17)- They 
seem to have been friendly to Israel, 
and for that reason Saul warned those 



of the tribe who lived among the 
Amalekites to save themselves at the 
time of his southern campaign (I Sam . 
15:6). 

Kiriath-jearim ("town of the 
woods"). A town of Judah situated 
some nine or ten miles west and slightly 
north from Jerusalem, and about the 
same distance northwest from Beth- 
shemesh. The modern name is Kuriet 
el Enab, and it is locally known as Abu 
Gosh, after a famous robber of the 
last century. Attempts to locate it else- 
where do not seem so satisfactory. It 
was on the highland of central Pales- 
tine, so that the journey of the ark 
from Beth-shemesh was upward all 
the way (I Sam. 6:20, 21). 

Michal. Younger daughter of Saul 
and wife of David. Saul offered her 
to David for the proofs of a hundred 
slain Philistines, hoping by this means 
to bring about his death (I Sam. 18: 
20-28). When David left the court 
she was given to Palti, or Paltiel the 
son of Laish of Gallim (I Sam 25 : 44), 
but she was restored to David by 
Abner after Saul's death (II Sam. 
3:12-16). In II Sam. 21:8 Michal 
is called the wife of Adriel the Meho- 
lethite, but it is probable that Merab 
is meant (I Sam. 18:19), 

Michmash. A town situated on a 
high hill east of Bethel and about eight 
miles north of Jerusalem, near Ramah. 
It was held by Saul and two thousand 
of his forces soon after the opening of 
his reign (I Sam., chap. 13), but when 
the exploit of Jonathan in smiting the 
Philistine garrison in Geba became 
known the Philistines gathered in 
numbers, took Michmash, and posted 
a camp there (I Sam. 13:5). From 
this they were dislodged by the 
Hebrews after Jonathan's heroic ad- 
venture (I Sam. 14:31). 

Mizpah ("watchtower"). There 
were several places of this name in 
Palestine, as would be natural from 
the meaning of the word. The town 
mentioned in I Sam. 7:5. 10:17, etc., 
was situated on a high hill, five miles 
northwest from Jerusalem. Its mod- 
ern name is Nebi Samwil (" the pro- 
phet Samuel") from the tradition 
which connect his name with the place, 
It is a conspicuous landmark on the 
horizon, just such a spot as might well 
be chosen for a rendezvous of the 
Israelites. 



Dictionary 



301 



Moab. The high region east of the 
Dead Sea, extending from its southern 
end to a movable frontier on the 
north that was at times some distance 
up the Jordan from it* mouth, at others 
near the northern end of the sea, and 
at times still further south. The 
people were Semites, related to the 
Ammonites, their neighbors on the 
northeast, the Edomites, joining them 
on the southwest, and the Hebrews 
across the sea. In the days of the 
judges Eglon, king of Moab, in com- 
pany with the Ammonites and Amale- 
kites, subdued a considerable part of 
Canaan and oppressed the people. 
Deliverance was gained by Ehud, who 
put Eglon to death (Judg. 3:12-30). 

Moses. The great leader of the 
Hebrews in the period of their depart- 
ure from Egypt (Exod., chaps. 2 f.). 
Under his direction they made their 
escape from oppression at the hands of 
the Egyptians, crossed an arm of the 
Red Sea when the waters were driven 
back by a strong wind, traversed the 
desert to the region of Sinai, and there 
received the primitive institutes or 
constitution of the nation. With vary- 
ing fortunes they continued to Kadesh- 
barnea south of Judah, and then after 
abortive efforts to enter Canaan, 
passed to the country east of the Jor- 
dan. Here Moses after a long life 
spent in the service of his people died, 
without the privilege of setting foot 
on the soil to the margin of which he 
had led the nation. The legal material 
from Exod., chap. 20 to the close of 
Deuteronomy is set in the framework 
of Moses' life. He continued through- 
out the later history the most con- 
spicuous figure of the past. 

Mt. Gilboa. A range of hills, rising 
to the height of 1.700 ft. on the east 
of the Plain of Esdraelon, and south 
of the Valley of Jezrcel. It was the 
site of the camp of Saul in his final 
campaign against the Philistines 
(I Sam. 28:4) and the scene of his 
defeat and death in the battle that 
followed (I Sam. 31:8). In his lament 
over the issue of the battle, David 
mentioned the "mountains of Gilboa" 
reproachfully as the field of the tragedy . 

Naioth. A part of the town of 
Ramah, the home of Samuel (I Sam. 
19:18; 20:1). The meaning of the 
word is unknown. Some have sup- 
posed it to be a house in which the 



prophets dwelt, such as is mentioned 
in II Kings 6:1-7. 

Nazirite. One who became "con- 
secrated," as the word implies. Nazi- 
rites were under vows, either for life, 
or for a given period. The vow, made 
either by the Nazirite himself, or by 
his parents, forbade his use of wine 
or other strong drink, forbade the 
cutting of his hair, and did not permit 
any contact with a dead body. Sam- 
son is an example of this order of 
men (Judg. 13:5). Samuel had at 
least some of the characteristics of a 
Nazirite. (I Sam. 1:11). 

Nob. A city of Benjamin, just north 
of Jerusalem on the edge of the eleva- 
tion called Scopus in New Testament 
days. In the ideal picture of the 
Assyrian approach from the north to 
Jerusalem (Isa. 10:28-32) it is named 
as nearest to the holy city on a road 
that passed through Michmash. Geba. 
Ramah, Gibeah of Saul, Gallim, 
Anathoth, and Nob. It was the site 
of an ancient sanctuary in the 
days of Saul, and here David found 
assistance from the priest Ahimelech 
(Ahijah) in v his flight from Saul 
(I Sam. 21:1). 

Paran. A region lying far south of 
Judah, identified with Kadesh (bar- 
nea) in Num. 13:26, and mentioned 
often in connection with Seir, Edom, 
Teman, and Sinai (Deut. 33:2; Hab. 
3:3). The wilderness of Paran was 
the place to which Hagar and Ishmael 
fled, which is said to be on the way 
from Beersheba to Egypt (Gen. 21: 
21). In Num. 12:16 and 13:3, 26, 
Paran was one of the stations in the 
wilderness journey of the Hebrews. 
It lay some fifty miles south of Beer- 
sheba. The attempt to identify Paran 
with the Oasis of Firan near Mt. 
Serbal in the peninsula of Sinai is 
unsatisfactory. In I Sam. 25:1 
David is said to have gone down to the 
wilderness of Paran. The improba- 
bility of such a long journey h^s per- 
haps led the Septuagint to substitute 
Maon for Paran in agreement with 
vs. 2. 

Pharaoh. The designation of the 
kings of Egypt. It was a title rather 
than proper name. In I Sam. 2:^7 
reference is made to Israel's stay in 
Egypt as bondservant under the 
government of the Pharaoh. 



3 02 



Samuel 



Philistines. A race living along the 
borders of the Mediterranean Sea, 
south of Joppa in a strip of territory 
which included the five cities of Gaza, 
Ekron, Ashkelon, Gath, and Ashdod. 
They were not natives of Canaan, but 
came probably from the island of 
Crete. Later on their name was given 
to the entire land of Canaan by the 
Greeks ("Palestine,'-" from "Philis- 
tine' ')• They were a warlike people, 
among whom there were men of 
gigantic stature, like Goliath. They 
worshiped a god called Dagon. They 
continued to be enemies of the He- 
brews till they were subdued by David. 
In the days of Saul and Samuel they 
held possession of large portions of 
Hebrew territory, keeping garrisons 
in the various parts of the land, such 
as Gibeah (I Sam. 10:5). 

Priests. These men were the "regu- 
lar ministers of religion among the 
Hebrews. They belonged to the 
tribe of Levi, and were intrusted with 
the work of teaching the people, of 
offering sacrifices, and, in certain cases, 
of deciding disputes. At first they 
lived in the various towns and cities. 
Later they preferred to remain at the 
central sanctuary. They were not 
always men of unblemished lives, as 
the cases of Hophni and Phinehas 
show (I Sam. 2:12). 

Prophesy. The meanings of this 
verb are various. Sometimes it 
implies the simple exercise of religious 
instruction, as in the preaching of 
Samuel. Elsewhere, and more fre- 
quently in I Samuel, it signifies the 
ecstatic rites of the prophetic guilds, 
consisting of songs, religious dances, 
and such violent performances, accom- 
panied by music, as left the parti- 
cipants breathless and exhausted, and 
even drew the observers into the circle 
as with a spell (I Sam. 10:5-13; 
19:20-24). (See " prophet.") 

Prophet. There were two sorts of 
religious teachers in Israel, the priests 
and the prophets. The former at- 
tended to the services at the sanctuary, 
and belonged normally to the tribe 
of Levi. The latter were more con- 
cerned with preaching and teaching, 
and were of no one tribe. The 
prophets were the reformers who 
reproved the people for their sins and 
exhorted them to righteousness. In 
the earlier part of the history there 



appeared groups of men who often 
went about in bands, and their 
"prophesying" consisted to some 
extent of singing and incoherent ecstatic 
utterances, stimulated by the use of 
musical instruments, accompanied by 
violent gestures, and resulting at last 
in a swoon (I Sam. 10:5-11; 19:23- 
24; 18:10, where the marginal read- 
ing for "prophesied" is "raved"). 
Very different was the character of the 
great prophets in Israel, like Samuel 
and Elijah, under whose direction the 
prophets, or "sons of the prophets" 
as they were called, the untrained and 
roving preachers, settled in groups, 
at towns like Ramah, Bethel, and 
Jericho, led a more ordered life and 
thus created centers of instruction and 
reform throughout the land. They 
were the preachers of righteousness. 
Their number must have been consid- 
erable. Samuel was their recognized 
leader as long as he lived. They re- 
ceived their messages through dreams, 
visions, or intelligent appreciation of 
the needs of the times, as they reflected 
on God's nature and his disclosure 
of his will to the people. They there- 
fore spoke for God, and their utter- 
ances were usually begun with the 
words, "Thus saith the Lord" (I Sam. 
2:27). But the great prophets, from 
Samuel onward, were vastly superior 
to the many prophets around them, 
and often had occasion to reprove and 
denounce them. 

Rachel's sepulcher. Rachel was 
the wife of Jacob and the mother of 
Joseph and Benjamin. She died on 
the journey from Bethel to Ephrath, 
and was buried by the road (Gen. 
35:19, 20). It is probable that the 
words "the same is Bethlehem" in 
vs. 19 are an incorrect note added by 
a later writer. The exact place 
of Rachel's sepulcher is therefore 
unknown. A tomb with this name is 
shown today on the highroad from 
Jerusalem to Bethlehem and near the 
entrance to the latter. But as Saul 
passed the sepulcher on his way from 
Ramah to Gibeah, it cannot have been 
so far south as Bethlehem. Jeremiah 
(Jer. 31:15) speaks of the dead 
Rachel as weeping for her children 
at the time the exiles went northward 
into Babylon. This would strengthen 
the probability that the tomb lay some- 
where on the northern border of Ben- 
jamin, and that the traditional site 
near Bethlehem is erroneous. 



Dictionary 



3°3 



Sacrifice. This was the offering of 
animals, brought by Israelites to the 
altar of God. The animal, an ox, 
a ram, a lamb, or a goat, was taken to 
the priest, and by him put to death. 
Its blood was poure'd out at> the foot 
of the alcar as a libation to God, and 
the fat was burned upon the altar as 
God's portion. A part of the meat was 
given to the priest as his pay for the 
service he rendered, and the remainder 
was eaten by the worshiper and his 
family as a holy meal. Other offer- 
ings, such as meal, wine, and salt were 
also made. A "whole burnt offer- 
ing" was made by consuming the 
entire body of the victim upon the 
altar, in cases of exceptional peril or 
sin (I Sam. 7:9). 

Saul ("asked"). The first king of 
Israel (for the attempt of Abimelech, 
son of Gideon, to secure the kingship 
a generation earlier see Judg. chap. 
9). Saul was the son of Kish, a pros- 
perous farmer of the tribe of Benja- 
min, residing at Gibeah, usually 
known in the records as "Gibeah of 
Saul." Two records of his first 
appearance are given. According to 
the early Judean document of Saul's 
life (I Sam. 9:1 — 10:16; chap. 11) 
he went forth from his home accom- 
panied by a servant to search for some 
strayed asses. Failing in the search 
they turned to the town of Ramah to 
seek the assistance of the seer Samuel. 
The latter recognized in Saul the 
subject of his prophetic vision of a 
king, and after entertaining him over 
night, anointed him privately and 
gave him certain signs to assure him 
of his selection by G°d- Soon after 
Saul, who had returned to his agri- 
cultural tasks, learned of the distress 
of Jabesh-gilead, and summoning his 
countrymen, delivered the city, gain- 
ing thus the public recognition of the 
nation as its king. 

The late Ephraimite narrative of 
Samuel's career as a prophet tells a 
very different story (I Sam., chap. 
8; 10:17-27; chap. 12). In his old 
age Samuel is requested by the people 
to give them a king, his sons not being 
suitable rulers. He is disappointed 
and grieved at this request, but, 
directed by God, accedes to it. At 
a public assembly at Ramah Saul is 
chosen by lot, and Samuel soon after 
delivers his farewell address, charging 
the nation with sin in asking for a king, 



and warning them against further 
errors. 

Septuagint. A Greek translation 
of the Hebrew Old Testament made 
by Jewish scholars in Egypt between 
the years 250 and 150 B.C. It is a 
valuable help in determining the cor- 
rect Hebrew text of the Old Testa- 
ment. At many points its readings 
are given in the margin of the Re- 
vised Version. 

Sheol. This word is used in the 
Old Testament to describe the world 
of shades, where the dead abide. It 
is translated variously, as grave, pit, 
hell. It does not denote a place of 
torment or of blessedness, but one to 
which the dead go to remain in silence 
and weakness. This is of course very 
different from the Christian belief in 
a future life. It was Christ who 
"brought life and immortality to light 
through the gospel" (II Tim. 1:10). 

Sbiloh. A town in the highlands 
of the tribe of Ephraim, about nine- 
teen miles north of Jerusalem. Here 
a sanctuary was established after 
the Hebrews settled in Palestine. The 
ark of God was kept in the sacred 
tent or building. To this place pil- 
grims came at the times of the great 
feasts. The town was probably 
destroyed by the Philistines after the 
battle of Aphek when the ark was 
captured (I Sam., chap. 4). To this 
destruction Jeremiah seems to refer 
(Jcr. 7:12, 14; 26:6). The modern 
town is called Seilun. There is still 
visible a leveled quadrangle, on the 
hillside above the town, where it is 
thought the sanctuary may have 
stood. 

Shunem. A town mentioned in 
connection with Jezreel in Josh. 19:18. 
It was the camping place of the Philis- 
tine army before the battle of Mt. 
Gilboa (I Sam. 28:4). The modern 
town of Sulem is supposed to occupy 
its site. It lies on the slopes of Jebel 
Dahi ("Little Hermon"). which rises 
north of Jezreel. The Hebrew camp 
was across the valley of Jezreel at 
the foot of Mt. Gilboa. Whether this 
is the Shunem mentioned in II Kings 
.1:8 as the town in which Elisha 
stopped on his journeys, and the 
home of the' heroine of the Song of 
Songs, is not certainly known. 

Shur. A district on the northeast 
border of Egypt, mentioned as the 



3°4 



Samuel 



place of Hagar's wandering (Gen. 
16:7), and the region into which the 
Israelites went after passing the Red 
Sea (Exod. 15:22). In this direction 
Saul pursued the defeated Amalekites 
(I Sam. 15:7). 

Sisera. The general of King Jabin 
of Hazor, in the region near Lake 
Merom (Huleh), who was defeated 
in the battle of Mt. Tabor by Barak 
and Deborah (Judg., chaps. 4, 5). 
In his flight from the field he made 
his way to the encampment of Heber, 
the Kenite, whose wife Jael lured 
him to trust to her hospitality, and then 
put him to death, thereby winning the 
praise of the Israelites. 

Socoh. A town on the west border 
of Judah, almost directly west of 
Bethlehem, on the edge of the shephe- 
lah or plateau which looks down upon 
the plain of Philistia. At this point 
the roads from Jerusalem and Hebron 
unite on the way to Philistia through 
the valley of Elah CWadi es-Sunt). 

Spirit oi God. This term is used in 
the Old Testament not only to de- 
scribe the divine activity in the creation 
of the world (Gen. 1:2) and of man 
(Job 33:4), in revelation to the pro- 
phets (Ezek. 11 : 24), and in the endow- 
ment of certain men with special gifts 
(Exod. 31:3), but also such arousal of 
soul to meet an emergency as renders 
a man capable of a great deed. In 
this sense it is said that the Spirit of 
God came upon Samson (Judg. 14:6) 
and he killed a lion, or upon Saul and 
he joined the band of "prophets" 
in their uncouth performances (I 
Sam. 10:10). The term represents 
the unusual intensity of emotion 
which is displayed in man's behavior. 
In this sense the expression "of 
God" is really equivalent to "great," 
as "the trees of Jehovah," i. e., 
great trees (Ps. 104:16), "moun- 
tains of God," i.e., great mountains 
(Ps. 36:6), "the dread of Jehovah," 
i.e., a strong terror (I Sam. 11:7). 
Yet it is probable that in all instances 
where the term "Spirit of God" is 
used, the writer intended to indicate 
direct divine activity. 

Strange gods. The nations around 
Israel worshiped the various gods of 
their lands and religions. It was the 
general belief of that age that each 
country was under the protection of 



its own deity. Thus the Phoeni- 
cians worshiped Baal, the Philistines, 
Dagon, and the Ammonites, Molech, 
etc. In several instances there was a 
female divinity or goddess who was 
honored beside the god. Thus the 
consort or companion of Baal was 
Astarte or Ashtoreth. These deities 
were represented by idols or images, 
and their worship was carried on at 
sacred places or shrines. It was the 
early belief of the Hebrews that these 
gods were actual beings who ruled in 
their own lands. It was the work of 
the prophets to prove that there is but 
one God, and that he is worthy of the 
worship and love of all men. 

Telaim. A town in the south of 
Judah where Saul assembled his army 
for the campaign against Amalek. 
It is probably the same as Telem 
(Josh. 15:24) near the border of 
Edom in the far south of Judah. 

Telem. See "Telaim." 

Temple. The structure which Solo- 
mon erected in Jerusalem as the 
center of worship in Israel. In earlier 
periods, from the days of the Exodus, 
there was a portable structure, called 
the Tent of Meeting, at which religi- 
ous exercises were conducted. Such 
a tent was, perhaps, set up at Shiloh 
after the occupation of Palestine. If 
so, it was doubtless inclosed with 
wood for protection (its door-post is 
mentioned), and is called "the tem- 
ple" in I Sam. 1:7. This expres- 
sion probably reflects also the usage 
of the times of the author, when the 
Temple had long been standing. 

Teraphim, Images, in human form, 
probably representing the ancestor of 
the family, kept in many households in 
Israel, and even worshiped. It was a 
form of superstition denounced by the 
prophets as degrading and useless. 
Yet it was practiced even in leading 
families (I Sam. 19:13) and persisted 
in many parts of the land until a late 
period. 

Threshing-floors. Grain was 
threshed by placing it on a high, flat 
rock, where the wind had full sweep. 
There it was "trodden out" by cattle 
dragging a sledge, which separated the 
grain from the straw. Then the 
whole was tossed aloft in the wind with 
a winnowing shovel, called sometimes 
a "fan" (Matt. 3:12), and the wind 



D IC T 10 N A R Y 



3°5 



blew away the straw and chaff, leaving 
the grain to be gathered into the gran- 
ary. 

Thummim. See " Urim." 

Urim and Thummim ("lights and 
perfections")- The names applied to 
a method of securing knowledge of the 
divine will in Israel. In I Sam. 28:6 
it is said that Saul could not gain 
response either by dreams or Urim or 
by prophets. In "the blessing of 
Moses" (Deut., chap. 33) the use of 
Thummim and Urim is assigned to the 
priestly tribe of Levi (vs. 8). Neither 
of these passages describes the method 
of augury. But the Septuagint ren- 
ders I Sam. 14:41. "And Saul said, 
Jehovah, God of Israel, why hast thou 
not answered thy servant this day? 
If the guilt be in me or in Jonathan 
my son, Jehovah, God of Israel, give 
Urim; but if thus thou say: It is in 
my people Israel, give Thummim." 
This indicates that Urim and Thum- 
mim were two objects used by the 
priests, perhaps two stones, one of 
which signified the answer "yes," the 
other the opposite. 

Witch, Witchcraft. It was a com- 
mon superstition in Israel that there 
were people, usually women, gifted 
with the power to control demons, to 
hold converse with the dead, to fore- 
tell the future and to curse or benefit 
their fellow-beings. The practice of 
witchcraft or sorcery was strictly for- 
bidden in the law (Exod. 22: 18). Saul 
used harsh measures against these 
practices, but at the last resorted to a 



witch at En-dor to learn his approach- 
ing fate (I Sam. 28:6-12). 

Ziklag. A town in the territory of 
Judah (Josh 15:31) or Simeon (Josh. 
19:5). which was in Saul's days 
assigned to David bv Achish, the king 
of Gath (I Sam. 27:6). Its site is 
uncertain. It probably was about 
twenty-five miles southwest from 
Gath, and half as far southeast from 
Gaza, on the way to Bcersheba. It 
was plundered by the Amalekites in 
David's absence, but the raiders were 
overtaken and the spoil recovered 
(I Sam. 30:1-26). It is mentioned as 
one of the cities occupied by the post- 
exilic Jews (Neh. 11:28). 

Ziph, Wilderness of. The town of 
Ziph was a few miles (six or seven) 
southeast of Hebron. The wilderness 
of the same name was of course the 
surrounding region, rocky and con- 
venient for concealment. Here David 
took refuge from Saul (I Sam. 23:14, 
19). 

Zobah. An Aramaean kingdom on 
the northeast frontier of Palestine, 
probably in the Hauran south of 
Damascus. It is mentioned in I Sam. 
14:47 as one of the enemies against 
which Saul fought successfully. At 
a later time the Ammonites hired the 
Syrians of Zobah and other allies to 
assist them in repelling Israel under 
David (II Sam. 8:3 f.; 10:6 f.). It 
is probable therefore that Zobah lay 
not far beyond the northern frontier 
of Ammon east of the Jordan. 



17 190? 



v* 



